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i/ 






TRUBNER'S 

ORIENTAL SERIES. 






SI-YU-KI. 



BUDDHIST EECORDS 



OF 



THE WESTEKN WORLD. 



TRANSLATED FROM THE CHINESE 
OF HIUEN TSIANG {A.D. 629). 



BZ 



SAMUEL BEAL, 



ti.A. <TRIK. COL. CAHB.), R.1T. (BBTIRBD CHAPLAIN A]^rD KI.), PROFESSOR OP CRmi!SB» 
VNIVERSIIT COLLEOBy LOUDON ; RECTOR 01* WARK, KORmOMBKBLANO, £XC. 



IN TWO VOLUMES. 
VOL. L 



LONDOlSr 
KEGAN PAUL, TKENCH, TEtJBNER & CO. I^ 

DRTDKN HOUSE, GBBRARD STREET, W. 

1906 
\A.U rights reserved] 



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Printed by Ballanttne, Hanson 6f Co, 
At the Ballantyne Press 



*.-' 



ZbcQc tt)olttme0 

ABE DEDICATED 

(BY GBAGIOUS PBIBMISSION) 
TO 

H.R.H. ALBERT EDWARD 

PRINCE OF WALES. 



CONTE^NTS. 



■ <♦■ - 



Introbttction . • 

Shih Fa-hian 

Sung-Yun . 

Hiuen Taiang 

Buddhist Literature in China 
Travels of Fa-hian, or Fo-kwd-ki 
The Mission of Sung-Yun and Hwei-Sang 
Preface to the " Ta-t'ang-si-yu«ki," by Chang Yueh 
Book I. — Thirty-four Countries . 

Introduction by Chang Yueh 

1. Country of 'O-ki-iii (Akni) . 

2. Kingdom of K'iu-chi (KuchS.) 

3. Poh-luh-kia (Baluka or Aksu) 

4. Nu-chih-kien (Nujkend) 

5. Che-shi (Chaj or Tashkand) . 

6. Fei-han. (Ferghanah) . , 

7. Su-tu-li-sse-na (Sutrishna) 

8. S§l-mo-kien (Samarkand) 

9. Mi-mo-ho (Maghian) . 

10. K'ie-po-ta-na (Kebud) 

11. K'iuh-shwang-ni-kia (Kashania) 

12. Ho-han (Kuan) 

13. Pu-ho (Bokhara) 

14. Fa-ti (Betik) . 

15. Ho-li-sih-mi-kia (Khwarazni) 

1 6. Ki-shwang-na (Kesh) . • 

VOL. I. 



PACK 

ix 

xi 

XV 

xviii 

XX 

xxiii 

Ixxxiv 

I 

7-68 

T 
/ 

17 

19 
24 

29 

30 

30 

31 

32 

33 
33 
34 
34 
34 
35 
35 
36 



viii CONTENTS, 

Book I. — conttinued 

17. Ta-nii (Termed) .... 

18. Ch^-ngoh-yen-na (Ghaglialni^n or Saghanian) 

19. Hwuh-lo-mo (Garma) 

20. Sn-man (SumHn and Kulab) 

21. Kio-ho-yen-na (Kubddi&n) . 

22. Hu-sha (Wakhsh) .... 

23. Kho-to-lo (Khotl) . . ♦ 

24. Kiu-mi-to (Kiimidha or Darwslz and Roshaii) 

25. Fo-kia-lang (Baghldn) 

26. Hi-lu-sili-min-kieii (Rui-Samangan) 

27. Ho-lin (Khulm) .... 

28. Po-ho or Fo-ho-lo (Balkh . 

29. Jui-mo-to (Jumadha) 

30. Hu-slii-kien (Juzg^na) 

31. Ta-la-kien (T41ikan) 

32. Kie-chi (Gachi or Gaz) . , 

33. Fan-yen-na (Bdmiyan) . . 

34. Kia-pi-shi (Kapi^a) • . , 

Book II, — Three Countries 

(i) Names of India . . . • 

(2) Extent of India, Climate, &c. 

(3) Measures of Length. , 

(4) Astronomy, the Indian Calendar, &c. 

(5) Towns and Buildings 

(6) Seats, Clothing, &c. ... 

(7) Dress, Habits, &c. . . . 

(8) Cleanliness, Ablutions, &c. • * 

(9) Writing, Language, Literature, theVedas, Study 

(10) Buddhist Schools, Books, Discussions, Discipline 

(11) Castes, Marriage 

(12) Royal Race, Troops, Weapons 

(13) Manners, Justice 

(14) Forms of Politeness 

(15) Medicines, Funeral Customs, &c. . • 

(16) Civil Administration, Revenues, &c. • 

(17) Plants and Trees, Cultivation, Food, Drink, &,c 

(18) Commercial Transactions . . , 

1. Country of Lan-po (Lamghau) 

2. Na-kie-lo-ho (Na^arahara) . ,. 

3. Kien-t*o-lo (GandhS,ra) , , 



PAGE 
3B 

39 

39 
4.0 

40 
40 

40 

41 
43 
43 
43 

43 
48 

48 
48 
49 
49 
54 

69-118 
69 
70 
70 

71 

73 

75 

75 

77 

' 77 
80 

82 

82 

83 

85 
86 

87 

88 

89 

90 

91 
97 



CONTENTS, 

Book III. — Eight Countries « 

1. U-chang-na (Udy^na) 

2. Po-lu-lo (Bolor) 

3. Ta-chVshi-lo (Takshas'iM) . 

4. Sang-ho-pii-lo (Siiiihapura) , 

5. Wu-la-shi (Urasa) 

6. Kia-shi-mi-lo (Ka^mir) 

7. Pim-nti-tso (Punacha) 

8. Ho-lo-she-pu-lo (Rajapuri) . 

Book IV. — Fifteen Countries 

1. Tseh-kia (Takka) 

2. Chi-na-po-ti (Chinapati) 

3. She-lan-t'o-lo (Jalandhara) . 

4. K'iu-lu-to (Kuluta) . 

5. She-to-t'u-lu (Satadru) 

6. Po-li-ye-to-lo (Pdrytoa) 

7. Mo-f u-lo (Mathura) 

8. Sa-fa-ni-slii-Xa-lo (Sthi-nesvara) 

9. Su-lo-k*iii-na (Srughna) 

10. Mo-ti-pu-lo (Matipura) 

11. Fo-lo-hih-mo-pu-lo (Bralimapurji) 

12. Kiu-pi-shwang-na (Govi^ana ? ) 

13. '0-hi-cM-ta-lo (Ahiksh^tra) . 

14. Pi-lo-shan-na (Vira^a^a?) . 

15. Kie-pi-ta (Kapitha) . 

Book V. — Six Countries . 

1 . Kie-j 0- ki o-she-kw6 (Kany akubj a) 

2. '0-yu-t'o (Ayodhya) . 

3. '0-ye-mu-khie (Hayamuklia) 

4. Po-lo-ye-kia (Prayaga) 

5. Kiao-shang-nii (Kau^ambi) . 

6. Pi-so-kia (Vaisaka) . 



IX 

PAGE 
I 19-164 

119 

136 

148 
163 
163 

165-205 
I6S 

175 
177 

178 

179 

179 

183 
186 
190 
198 
199 
200 
201 
202 

206-240 
206 
224 
229 
230 

235 
239 



Additions and Corrections 



241 



INTEODUCTION. 



The progress which has been made in our knowledge of 
Northern Buddhism during the last few years is due very 
considerably to the discovery of the Buddhist literature 
of China. This literature (now well known to us through 
the catalogues already published) ^ contains, amongst other 
valuable works, the records of the travels of various 
Chinese Buddhist pilgrims who visited India during the 
early centuries of our era. These records embody the 
testimony of independent eye-witnesses as to the facts 
related in them, and having been faithfully preserved and 
allotted a place in the collection of the sacred books of 
the country, their evidence is entirely trustworthy. 

It would be impossible to mention seriatim the various 
points of interest in these works, as they refer to the 
geography, history, manners, and religion of the people 
of India. The reader who looks into the pages that fol- 
low will find ample material for study on all these ques- 
tions. But there is one particular that gives a more than 
usual interest to the records under notice, and that is the 
evident sincerity and enthusiasm of the travellers them- 
selves. Never did more devoted pilgrims leave their 
native country to encounter the perils of travel in foreign 
and distant lands; never did disciples more ardently de- 
sire to gaze on the sacred vestiges of their religion ; never 
did men endure greater sufferings by desert, mountain, 

^ Catalogue of the CJdnese Buddhist logue of the Buddhist Tripitaka, by 
THpifaha^ by Samuel Beal-; Cata- Bunyiu Nanjio. 

VOL. L h 



X INTRODUCTION. 

and sea than these simple - minded earnest Buddhist 
priests. And that such courage, religious devotion, and 
power of endurance should be exhibited by men so slug- 
gish, as we think, in their very nature as the Chinese, 
this is very surprising, and may perhaps arouse some con- 
sideration. ^^ 

Buddhist books began to be imported into China during 
the closing period of the first century of our era. From 
these books the Chinese learned the history of the founder 
of the new religion, and became familiar with the names 
of the sacred spots he had consecrated by his presence. 
As time went on. and strangers from India and the neigh- 
bourhood still flocked into the Eastern Empire, some of the 
new converts (whose names have been lost) were urged 
by curiosity or a sincere desire to gaze on the mementoes 
of the religion they had learned to adopt, to risk the 
perils of travel and visit the western region. We are 
told by I-tsing (one of the writers of these Buddhist re- 
cords), who lived about 670 A.D., that 500 years before 
his time twenty men, or about that number, had found 
their way through the province of Sz'chuen to the Maha- 
bodhi tree in India, and for them and their fellow- 
countrymen a Maharaja called ^rigupta built a temple. 
The establishment was called the "Tchina Temple." In 
I-tsing's days it was in ruins. In the year 290 A.D. we 
find another Chinese pilgrim called Chu Si-hing visiting 
Khotan; another called Fa-ling shortly afterwards pro- 
ceeded to North India, and we can hardly doubt that 
others unknown to fame followed their example. At any 
rate, the recent accidental discovery of several stone tablets 
with Chinese inscriptions at Buddha Gay&,2 on two of 
which we find the names of the pilgrims Chi-I and Ho- 
yun, the former in company '' with some other priests," 
shows plainly that the sacred spots were visited from time 
to time by priests from China, whose names indeed are 
unknown to us from any other source, but who were 

2 See /. H A, /S*., N.S., vol. xiil pp. 552-572. 



INTRODUCTION. xi 

impelled to leave their home by the same spirit of reli- 
gious devotion and enthusiasm which actuated those with 
whom we are better acquainted. 

The first Chinese traveller whose name and writings 
have come down to us is the S§,kyaputra Fa- hi an. He 
is the author of the records which follow in the pages of 
the present Introduction. His work, the Fo-kwS-hi, was 
first known in Europe through a translation^ made by M. 
Abel Eemusat. But Klaproth claimed the discovery of the 
book itself from the year 1816,* and it was he who shaped 
the rough draft of Eemusat's translation from chap. xxi. 
of the work in question to the end. Of this translation 
nothing need be said in this place; it has been dealt 
with elsewhere. It will be enough, therefore, to give 
some few particulars respecting the life and travels of the 
pilgrim, and for the rest to refer the reader to the transla- 
tion which follows. 

Shih Fa-hiak. 
A.D. 400. 

In agreement with early custom, the Chinese mendicant 
priests who adopted the Buddhist faith changed their 
names at the time of their leaving their homes (ordina- 
tion), and assumed the title of ^Sikyaputras, sons or men- 
dicants of Sakya. So we find amongst the inscriptions at 
Mathurl^ the title S^kya Bhikshunyaka or Sakya Bhik- 
shor added to the religious names of the different bene- 
factors there mentioned. The pilgrim Fa-hian, therefore, 
whose original name was Kung, when he assumed the 
religious title by which he is known to us, took also the 
appellation of Shih or the S^kyaputra, the disciple or son 
of SS,kya. He was a native of Wu-Yang, of the district 
of Ping- Yang, in the province of Shau-si. He left his 
home and became a Sramanera at three years of age. His 

8 Po? ^ow? K, Paris, 1836. ^ Arch. Survey of India, vol. iii 

^ Julien's Preface to the Vie de pp. 37, 48 ; also Professor Dowson, 
Biouen Tksang, p. ix. n. 2. J, B, A, S., N.S., vol. v. pp. 182 ff. 



xu INTRODUCTION, 

early history is recorded in the work called Ko-sdng-chuen, 
written during the time of the Liang dynasty, belonging 
to the Suh family (502-507 A,D.) But so far as we are 
now concerned, we need only mention that he was moved 
by a desire to obtain books not known in China, and with 
that aim set out in company with other priests (some of 
whom are named in the records) from Chang'an, A.D, 399, 
and after an absence of fourteen years returned to Nan- 
kin, where, in connection with Buddhabhadra (an Indian 
Sramana, descended from the family of the founder of the 
Buddhist religion), he translated various works and com- 
posed the history of his travels. He died at the age of 
eighty-six. 

Fa-hian*s point of departure was the city of Chang'an 
in Shen-si ; from this place he advanced across the Lung 
district (or mountains) to the fortified town of Chang-yeh 
in Kan-suh ; here he met with some other priests, and 
with them proceeded to Tun-hwang, a town situated to the 
south of the Bulunghir river, lat. 39° 30' N,, long. 95° E. 
Thence with four companions he pushed forward, under 
the guidance, as it seems, of an official, across the desert of 
Lop to Shen-shen, the probable site of which is marked 
in the map accompanying the account of Prejevalsky's 
journey through the same district; according to this map, 
it is situated in lat. 38"" IST., and long. 87"" E. It corre- 
sponds with the Cherchen of Marco Polo. Ea-hian tells us 
that Buddhism prevailed in this country, and that there 
were about 4000 priests. The country itself was rugged 
and barren. So Marco Polo says, " The whole of this pro- 
vince is sandy, but there are numerous towns and vil- 
lages.'*^ The Venetian traveller makes the distance from 
the town of Lop five days' journey. Probably Ea-hian 
did not visit the town of Cherchen, but after a month in 
the kingdom turned to the north-west, apparently follow- 
ing the course of the Tarim, and after fifteen days arrived 
in the kingdom of Wu-i or Wu-ki. This kingdom seems 

® Marco Pohf cap. xxxviii. 



INTRODUCTION. xiii 

to correspond to Karshar or Karasharh, near the Lake 
Tenghiz or Bagarash, and is the same as the *0-ki-ni of 
Hiuen TsiangJ Prejevalsky took three days in travelling 
from Kara-moto to Korla, a distance of about 42 miles,^ 
so that the fifteen days of Fa-hian might well represent in 
point of time the distance from Lake Lob to Karasharh. 
Our pilgrims would here strike on the outward route of 
Hiuen Tsiang. It was at this spot they fell in with their 
companions Pao-yun and the rest, whom they had left at 
Tun-hwang. These had probably travelled to Karasharh 
by the northern route, as it is called, through Kamil or 
Kamul to Pidshan and Turfan ; for we read that whilst 
Fa-hian remained at Karasharh, under the protection of 
an important ofi&cial, some of the others went back to 
Kao-chang (Turfan), showing that they had come that 
way. 

From Karasharh Fa-hian and the others, favoured by the 
liberality of Kung slin (who was in some way connected with 
the Prince of Ts'in), proceeded south-west to Khotan. The 
route they took is not well ascertained ; but probably they 
followed the course of the Tarim and of the Khotan rivers. 
There were no dwellings or people on the road, and the 
diflB.culties of the journey and of crossing the rivers " ex- 
ceeded power of comparison/' After a month and five 
days they reached Khotan. This -country has been iden- 
tified with Li-yul of the Tibetan writers.^ There is some 
reason for connecting this " land of Li " with the Lich- 
chhavis of Vaisali. It is said by Csoma Korosi "that the 
Tibetan writers derive their first king (about 250 B.C.) 
from the Litsabyis or Lichavyis."^^ The chief prince or 
raler of the Lichchhavis was called the " great lion " or 
"the noble lion.''^^ This is probably the explanation of 
Maha-li, used by Spence Hardy as " the name of the king 
of the Lichawis.'^^^ Khotan would thus be the land of the 

7 Vol. i. p. 17, 11 Sac, Bks, of the East, vol. xix. 

^ Prejevalsky's Kutja, p. 50. p. 258. 

* Rockhill, 12 Manual of Buddhism, p. 282. 
*^ Manual of Buddhism, p. 236, n. 



xiv INTRODUCTION. 

lion-people (SimJids). Whether this be so or not, the 
polished condition of the people and their religious zeal 
indicate close connection with India, more probably with 
Baktria. The name of the great temple, a mile or two to 
the west of the city, called the Nava-sangharama, or royal 
" new temple," is the same as that on the south-west of 
Balkh, described by Hiuen Tsiang ;^^ and the introduc- 
tion of Vaisravana as the protector of this convent, and 
his connection with Khotan, the kings of that country 
being descended from him,^* indicate a relationship, if 
not of race, at least of intercourse between the two 
kingdoms. 

After witnessing the car procession of Khotan, Fa-hian 
and some others (for the pilgrims had now separated for a 
time), advanced for twenty-five days towards the country 
of Tseu-ho, which, according to Klaproth, corresponds. with 
the district of Yangi-hissar, from which there is a caravan 
route due south into the mountain region of the Tsung- 
ling. It was by this road they pursued their journey for 
four days to a station named Yu-hwui, or, as it may also 
be read, Yu-fai ; here they kept their religious fast, after 
which, journeying for twenty-five days, they reached the 
country of Kie-sha. I cannot understand how either of 
the last-named places can be identified with Ladakh.^^ 
Yu-hwui is four days south of Tseu-ho;^^ and twenty-five 
days beyond this brings the pilgrims to the country of 
Kie-sha, in the centre of the Tsung-ling mountains. 

Nor can we, on the other hand, identify this kingdom of 
Kie-sha (the symbols are entirely different from those 
used by Hiuen Tsiang, ii. p. 306, for KashgS^r) with that 
of the Kossaioi of Ptolemy, the Khasas of Manu, and the 
Kha^§,kas of the Vishnu FurdnaP These appear to have 
been related to the Cushites of Holy Scripture. 



^3 Vol. 1. p. 44. introduction), p. xl. n. 2. 

^* Inf.f vol ii. p. 309, ' ^^ So we read in Fa-hian's text. 
^'^ See Laidlay's note, Fa-kian, p. '^^e'Eitelf Handbook, s.y.Jihacha; 

26, n. 6, and Wood's Oxu$ (Yule's Laidlay's Fa-hian^ p. 31. 



INTRODUCTION. xv 

Advancing for a month across the Tsung-ling range 
towards India, the pilgrims reached the little country of 
To-Ii, that is, the valley of Darail in the Dard country. 
This vallev is on the ri2:ht or western bank of the Indus, 
long. 73* 44' E., and is watered by a river "Daril.^^ Still 
advancing south-west for fifteen days, they strike the 
Indus (or probably the Swit river), crossing which, they 
enter on the kingdom of Udyana, where they found Bud- 
dhism in a flourishing condition. Concerning this country 
and its traditions, we have ample records in Hiuen Tsiang, 
Book iii. (p. 119). Here then we may leave Fa-hian; his 
farther travels may be followed by the details given in his 
own writings, and to these we refer the reader. 

SuKG YuN. 

A.D. 518. 

This pilgrim was a native of Tun-hwang, in what is 
sometimes called Little Tibet, lat. 39'' 30' K, long. 
95° E. He seems to have lived in a suburb of the city 
of Lo-yang (Honan-fu) called Wan-I. He. was sent, 
A.r). 518, by the Empress of the Northern Wei dynasty, 
in company with Hwei Sang, a Bhikshu of the Shung-li 
temple of Lo-yang, to the western countries to seek for 
books. They brought back altogether one hundred and 
seventy volumes or sets of the Great Development series. 
Thev seem to have taken the southern route from Tun- 
hwang to Khotan, and thence by the same route as Fa- 
hian and his companion across the Tsung-ling mountains. 
The Ye-tha (Ephthalites) were now in possession of the 
old country of the Yue-chi, and had recently conquered 
Gandh§,ra. They are described as having no walled 
towns, but keeping prder by means of a standing army 
that moved here and there. They used felt (leather) 
garments, had no written character, nor any knowledge 

® Vide infra, p, 134, n. 37, 



xvi INTRODUCTION. 

of the heavenly hodies. On all hands it is plain the 
Ye-tha were a rude horde of Turks who had followed in 
the steps of the Hiung-nu ; they were, in fact, the Eph- 
thalites or Huns of the Byzantine writers. "In the 
early part of the sixth century their power extended 
over Western India, and Cosmas tells ns of their king 
GoUas who domineered there with a thousand elephants 
and a vast force of horsemen." ^^ Sung-yun also names 
the power of the king whom the Ye-tha had set up over 
Gandh§.ra, He was of the Lae-lih dynasty, or a man of 
Lae-lih, which may perhaps be restored to Lara. According 
to Hiuen Tsiang,2<> the northern JAva people belonged to 
Valabhi, and the southern Mras to Mllava. It was one 
of these LSira princes the Ye-tha had set over the king- 
dom of Gandhara. It may have been with the GoUas 
of Cosmas that the Chinese pilgrims had their inter- 
view. At any rate, he was lording it over the people 
with seven hundred war-elephants, and was evidently a 
fierce and oppressive potentate. 

_ • 

The Ye-tha, according to Sung-yun, had conquered 
or received tribute from more than forty countries in all, 
from Tieh-lo in the south to Lae-lih in the north, east- 
ward to Khotan, westward to Persia. The symbols 
Tieh-lo probably represent Tirabhukti, the present Tirhut, 
the old land of the Vrfjjis. The Vrijjis themselves were 
in all probability Skythian invaders, whose power had 
reached so far as the borders of the Ganges at Patna, 
but had there been checked by Aj^tasatru. They had 
afterwards been driven north-east to the mountains 
bordering on NepS^l.^^ The Ye-tha also extended their 
power so far as this, and northward to Lae-lih, i.e., 
M§,lava. As these conquests had been achieved two gene- 
rations before Sung-yuu's time, we may place this in- 
vasion of India therefore about a.d. 460. 

The notices of the country of Udy&na by Sung-yun 

^® Yule, Wood's Oxus, xxvii ^ Vol. ii. pp. 260. 266, notes 56, 71. 

^ V. de St. Martin, Meuioire, p. 368. 



INTRODUCTION. xvli 

vie with those found in Hiuen Tsiang for abundance of 
detail and legendary interest. It is singular that the 
supposed scene of the history of Vessantara, " the giving 
king" of Hiuen Tsiang and the Pi-lo of Sung-yun, should 
be placed in this remote district The Vessantara Jdtaka 
(so called) was well known in Ceylon in Fa-hian's time ; ^^ 
it forms part of the sculptured scenes at Aniai&vati and 
S§,nchi; it is still one of the most popular stories amongst 
the Mongols. How does the site of the history come to 
be placed in Udyana ? There are some obscure notices 
connected with the succession of the Maurya or Moriya 
sovereigns from the Sakya youths who fled to this district 
of TJdy§.na which may throw a little light on this subject. 
The Buddhists affirm that A^oka belonged to the same 
family as Buddha, because he was descended from Chan- 
dragupta, who was the child of the queen of one of the 
sovereigns of Moriyanagara. This Moriyanagara was 
the city founded by the S§,kya youths who fled from Kapi- 
lavastu; so that whatever old legends were connected 
with the Sakya family were probably referred to Udyana 
by the direct or indirect influence of Asoka, or by his 
popularity as a Buddhist sovereign. But, in any case, 
the history of Udy§,na is mixed up with that of the 
Sakya family, and Buddha himself is made to acknow- 
ledge TJttarasena as one of his own kinsmen.^ We may 
suppose then that these tales did actually take their rise 
from some local or family association connected with 
Udy§,na, and found their way thence into the legends of 
other countries. Hence while we have in the Southern 
account mention made of the elephant that could bring 
rain from heaven, which was the cause of Vessantara's 
banishment, in the Northern accounts this is, apparently, 
identified with the peacock (mayHra) that brought water 
from the rock.^ But the subject need not be pursued 
farther in this place ; it is sufficient to note the fact that 

^^ Fa-hiany cap. 38. -^ Inf., vol. i, pp. 131 f. 

^ Inf., voL i. p. 126. 



xviii INTRODUCTION, 

many of the stories found in the Northern legends are 
somehow or other localised in this pleasant district of 
UdyS^na. Sung-yun, after reaching so far as PeshS,war 
and NagarahS,ra, returned to China in the year A.D. 521. 

HlUEN TsiANGi 

This illustrious pilgrim was born in the year 603 A.D., 
at Ch'in Liu, in the province of Ho-nan, close to the pro- 
vincial city. He was the youngest of four brothers: At 
an early age he was taken by his second brother, Chang- 
tsi, to the eastern capital, Lo-yang. His brother was a 
monk belonging to the Tsing-tu temple, and in this com- 
munity Hiuen Tsiapg was ordained at the age of thirteen 
years.2^ On account of the troubles which occurred at the 
end of the dynasty of Sui, the pilgrim in company with 
his brother sought refuge in the city of Shing-tu, the 
capital of the province of Sz'chuen, and here at the age of 
twenty he was fully ordained as a Bhikshu or priest. 
After some time he began to travel through the provinces 
in search of the best instructor he could get, and so came 
at length to Chang*an. It was here, stirred up by the re- 
collection of Fa-hian and Chi-yen, that he resolved to go 
to the western regions to question the sages on points that 
troubled his mind. He was now twenty-six years of age. 
He accordingly set out from Chang an in company with a 
priest of Tsing-chau of Kan-suh, and having reached that 
city, rested there. Thence he proceeded to Lan-chau, the 
provincial city of Kan-suh. He then advanced with a 
magistrate's escort to Liang-chau, a prefecture of Kan-suh, 
beyond the river. This city was the entrepot for mer- 
chants from Tibet and the countries east of the Tsung- 
ling mountains ; and to these Hiuen Tsiang explained the 
sacred books and revealed his purpose of going to the 
kingdom of the BrS-hmans to seek for the law. By them 

^ That is, became a novice or Sramanera. 



INTRODUCTION. xix 

he was amply provided with means for his expedition, 
and, notwithstanding the expostulation of the governor 
of the city, by the connivance of two priests he was able 
to proceed westward as far as Kwa-chau, a town about ten 
miles to the south of the Hu-lu river, which seems to be 
the same as the Bulunghir. 

From this spot, going north in company with a young 
man who bad offered to act as his guide, he crossed the river 
by night, and after escaping the treachery of his guide, 
came alone to the first watch-tower. Five of these towers, 
at intervals of loo li, stretched towards the countrv of 
I-gu (Kamul). We need not recount the way in which 
the pilgrim prevailed on the keepers of the first and 
fourth tower to let him proceed; nor is it necessary to 
recount the fervent prayers to Kwan-yin and his incessant 
invocation of the name of this divinity. Suffice it to say, 
he at last reached the confines of I-gu, and there halted. 
From this place he was summoned by the prince of Kao- 
chang (Turf an), who, after vainly attempting to keep him 
in his territory, remitted him to *0-ki-ni, that is, Kara- 
sharh, from which he advanced to Kuche. Here tlie nar- 
rative in the pages following carries us on through the 
territory of Kuche to Baluka, or Bai, in the Aksu dis- 
trict, from whence the pilgrim proceeds in a northerly 
direction across the Icy Mountains (Muzart) into the 
well-watered plains bordering on the Tsing Lake (Issyk- 
kul); he then proceeded along the fertile valley of the 
Su-yeh river (the Chu or Chui) to the town of Taras, and 
thence to Nujkend and Tashkand. 

It is not necessary to follow the pilgrim's route farther 
than this, as the particulars given in the translation fol- 
lowing, and the notes thereto, will sufficiently set forth 
the line of his advance, 

Hiuen Tsiang returned from his Indian travels across 
the Pamir and through Kashgar and the Khotan districts. 
He had been away from China since A.D. 629; he returned 
A,D. 645. He brought back with him — 



XX. INTRODUCTION. 

1. Five hundred grains of relics belonging to the body 
(flesh) of Tathagata. 

2. A golden statue of Buddha on a transparent pede- 
stal. 

3. A statue of Buddha carved out of sandal- wood on a 
transparent pedestal. This figure is a copy of the statue 
which Ud^yana, king of Kau^ambl, had made, 

4. A similar statue of sandal- wood, copy of the figure 
made after Buddha descended from the Travastriihsas 
heaven. 

5. A silver statue of Buddha on a transparent pedestal. 

6. A golden statue of Buddha on a transparent pedestal. 

7. A sandal-wood figure of Buddha on a transparent 
pedestal. 

8. One hundred and twenty-four works (siltras) of the 
Great Vehicle. 

9. Other works, amounting in the whole to 520 fasci- 
culi, carried by twenty-two horses. 

There are many interesting particulars given in the 
"Life of Hiuen Tsiang" by Hwui-lih, which need not 
be named here, respecting the work of translation and 
the pilgrim's death at the age of sixty-five. They will be 
fully set forth in the translation of that memoir, which it 
is hoped will follow the present volumes. 

We will simply add, that of all the books translated by 
Hiuen Tsiang, there are still seventy-five included in the 
collection of the Chinese Tripitaka. The titles of these 
books may be seen in the catalogue prepared by Mr. Bun- 
yiu Nanjio, coll. 435, 436. 

Buddhist Literature in China. 

Although it was known that there were copies of trans- 
lations of the Buddhist Tripitdka in the great monasteries 
iu China, no complete set of these books had been brought 
to England until the Japanese Government furnished us 
with the copy now in the India Office Library in the year 



INTRODUCTION, xxi 

1875, Eespecting these books I will extract one passage 
from the report which was drawn up by direction of the 
Secretary of State for India : — 

"The value of the records of the 'Chinese pilgrims' 
who visited India in the early centuries of our era, and 
the account of whose travels is contained in this collec- 
tion, is too well understood to need any remark. I regret 
that none of the books referred to by M, Stas. Julien, 
in his introduction to the ' Vie deHiouen ThsangI and 
which he thought might be found in Japan, are contained 
in this collection ; but there is still some hope that they 
may be found in a separate form in some of the remote 

monasteries of that country, or more probably in China 
itself;' 26- 

To that opinion I still adhere, I think that if searching 
inquiry were made at Honan-fu and its neighbourhood, 
we might learn something of books supposed to be lost. 
And my opinion is grounded on this circumstance, that 
efforts which have been made to get copies (in the ordi- 
nary way) of books found in the collection of the Tripitaka 
have failed, and reports furnished that such works are 
lost M, Stas. Julien himself tells us that Dr. Morrison, 
senior, reported that the Si-yu-ld (the work here trans- 
lated) could not be procured in China. And such is the 
listlessness of the Chinese literati about Buddhist books, 
and such the seclusion and isolation of many of the Bud- 
dhist establishments in China, that I believe books may 
still exist, or even original manuscripts, of which we know 
nothing at present. It would be strange if such were not 
the case, considering what has taken place in respect of 
fresh discoveries of fragments or entire copies of MSS. 
of our own sacred scriptures in remote monasteries of 
Christendom, 

In conclusion, I desire to express the debt I owe, in the 
execution of this and other works, to the learning and 

^ Beal's Catalogue, p, i. 



xxii INTRODUCTION. 

intimate knowledge of the Chinese language possessed by 
M. Stas. Juiien. 

I should not have attempted to follow in his steps had 
his own translation of the Si-yu-hi been still procurable. 
But as it had long been out of print, and the demand for 
the book continued to be urgent, I have attempted to fur- 
nish an independent translation in English of the Chinese 
pilgrim's travels. 

I am very largely indebted to James Burgess, LL.D., for 
assistance in carrying these volumes through the press* 
His close acquaintance with Buddhist archseology and 
literature will give value to many of the notes which 
appear on the pages following, and his kind supervision 
of the text and preparation of the index attached to it 
demand my thanks and sincere acknowledgments. 

I am also under great obligations to Colonel Yule, C.B», 
and to Dr. B. Rost, for their ever-ready help and advice, 
especially during my visits to the Library of the India 
Office. 

I have not overlooked the remarks of various writers 
who have honoured me by noticing my little book 
{Buddhist Pilgrims), published in 1869, I venture, how- 
ever, to hope that I have by this time established my 
claim to be regarded as an independent worker in this 
field of literature. I have not therefore quoted instances 
of agreement or disagreement with the writers referred 
to; in fact, I have purposely avoided doing so, as my 
object is not to write a chapter of grammar, but to contri- 
bute towards the history of a religion ; but I have suffered 
no prejudice to interfere with the honesty of my work, 

I shall now proceed to the translation of the travels of 
Fa-hian and Sung-yun, referring the student to the 
original edition of my Buddhist Pitgrims for many notes 
and explanations of the text, which want of space forbids 
me to reproduce in these volumes. 



( xxiii ) 



THE TRAVELS OF FA-HIAN. 



BUDDHIST-COUNTRY-RECORDS- 

By Fa-kian, the S^dkya of the Sung (Dynasty), 
[Date, 400 a.d.] 

I. Fa-hian, when formerly residing at Ch*ang-an,^ re- 
gretted the imperfect condition of the Vinaya pitaka. 
Whereupon, afterwards, in the second year of Hung-shi, 
the cyclic year being Ghi-hai? he agreed with Hwui-king, 
Tao-ching, Hwui-ying, Hwui-wn, and others, to go to 
India for the purpose of seeking the rules and regulations 
(of the Vinaya), 

Starting on their way from Ch'ang-an, they crossed the 
Lung (district) aiid reached the country of K'ien-kwei;^ 
here they rested during the rains. The season of the 
rains being over, going forward, they came to the country 
of Niu-t'an;* crossing the Yang-lu hills, they reached 
Chang-yeh,^ a military station. Chang-yeh at this time 
was much disturbed, and the roadways were not open. 
The king ^ of Chang-yeh being anxious, kept them there, 
himself entertaining them. Thus they met Chi-yen, 
Hwui-kin, Sang-shau, Pao-yun, Sang-king, and others; 
pleased that they were like-minded, they kept the rainy 

^ The former capital of the pro- ^ This is also the name of a prince, 

vince of Shenrsi, now called Si-gan-f«. and not of a country. He ruled over 

^ There is an error here of one a district called Ho-si, " the country 

year. It should be the cyclical char- to the west of the (Yellow) River '* 

acters Kang tsze, i.€», a.d. 400-401 (Tangut). 

{Ch, Fd.) ^ Chang Yeh is still marked on 

^ This is the name of the prince the Chinese maps just within the 

who ruled the country. The capital north-west extremity of the Great 

town is, according to Klaproth, to Wall. 

the north-east of Kin, a Man town ^ Called Tlin-nieh, who died A.D. 

close to Lan-chau. 401 {Ch* £d.} 



xxiv INTRODUCTION. 

season together. The rainy season being over, they again 
pressed on to reach Tun-hwang.^ The fortifications here 
are perhaps 80 li in extent from east to west, and 40 li 
from north to south. Tliey all stopped here a month 
and some days, when Fa-hian and others, five men in all, 
set out first, in the train of an official, and so again parted 
with Pao-yun and the rest. The prefect of Tun-hwang, 
called Li-ho, provided them with means to cross the 
desert (sand-river).^ In this desert are many evil demons 
and hot winds ; when encountered, then all die without 
exception. There are no flying birds above, no roaming 
beasts below, but everywhere gazing as far as the eye can 
reach in search of the onward route, it would be impos- 
sible to know the way but for dead men's decaying bones, 
which show the direction. 

Going on for seventeen days about 1500 li, they reached 
the country of Shen-shen.^ 

II. This land is rugged and barren. The clothing of the 
common people is coarse, and like that of the Chinese 
people ; only they differ in respect to the serge and felt. 
The king of this country honours the law (of Buddha). 
There are some 4000 priests, all of the Little Vehicle 
belief (learning). The laity and the Sramanas of this 
country whody practise the religion of India, only some 
are refined and some coarse (in their observances). From 
this proceeding westward, the countries passed through are 
all alike in this respect, only the people differ in their lan- 
guage (Su words). The professed disciples of Buddha, 
however, all use Indian books and the Indian language. 
Eemaining here a month or more, again they went north- 
west for fifteen days and reached the country of Wu-i 
(Wu-ki?).^^ The priests of Wu-i also are about 4000 men; 

^ A frontier town of considerable king of the Liang dynasty" (CA. 

military importance, 39** 30' N. lat., £d,) 

95° E. long. (Prejevalsky's Map). ^ The desert of Lop (Marco Polo). 

This town was wrested from Tiin- ^ The kingdom of Shen-shen or 

nieh in the third month of this year Leu-Ian (conf. Richtofen in Preje- 

by Li Ho, or more properly Li Ko, valsky's A'«ya, p. 144. Skxid passim). 

who ruled as the " illustrious warrior ^^ The pilgrims probably f (allowed 



FO-KWO-KI. Ch.iii. xxv 

all {belong to) the Little Vehicle (school of) learning; 
their religious rules are very precise {arranged methodi- 
cally). When Sramanas of the Ts*in land arrive here, they 
are unprepared for the rules of the priests.' Fa-hian 
obtaining the protection of Kung-slin, an official {king 
fang) of the Fu {family), remained here two months and 
some days. Then he returned to Pao-yun and the 
others.^^ In the end, because of the want of courtesy 
and propriety on the part of the Wu-i people, and be- 
cause their treatment of their guests was very cool, 
Chi-yen, Hwui-kih, and Hwui-wu forthwith went back 
towards Kao-chang, in order to procure necessaries for 
the journey, Fa-hian and the others, grateful for the 
presents they received of Fu Kung-siin, forthwith jour- 
neyed to the south-west On the road there were no 
dwellings or people. The sufferings of their journey on 
account of the difficulties of the road and the rivers 
{tvater) exceed human power of comparison. They were 
on the road a month and five days, and then managed to 
reach Khotan.^^ 

Ill, This country is prosperous and rich (happy) ; the 
people are very wealthy, and all without exception honour 
the law (of Buddha). They use religious music for mutual 
entertainment. The body of priests number even several 
myriads, principally belonging to the Great Vehicle. They 
all have food provided for them {chitTch-food, commons) ; 
the people live here and there. Before their house 
doors they raise little towers, the least about twenty feet 
high. There are priests' houses for the entertainment of 
foreign priests and for providing them with what they 
need. The ruler of the country lodged Fa-hian and the 
rest in a sanghdrdma. The name of the saiighdrdma was 

the course of the river Tarim. (For ^ Called in Tibetan works Li-yul, 

Wu-ki see infra, p. 17, n. 52.) or the land of Li It is possible that 

^^ It would appear from this that the word Li (which means bell-metal 

!Fa-hian had reached Wu-i by the in Tibetan) may be connected with 

route of Lake Lop and the river li in Lichchhavis, (Compare Spence 

Tarim ; the others had gone from Hardy, M, B., p. 282, and orafe, p. 

Tun-hwang by another route. v.) 

VOL. L e 



xxvi INTRODUCTION. 

GomatL This is a temple of the Great Vehicle with 
three thousand priests, who assemble to eat at the sound 
of the ghantd. On entering the dining-hall, their carriage 
is grave and demure, and they take their seats in regular 
order. All of them keep silence ; there is no noise with 
their eating-bowls; when the dittendants. (pure men) give 
more food, they are not allowed to speak to one another, 
but only to make signs with the hand. Hwui-king, Tao- 
ching, Hwui-ta set out in advance towards the Kie-sha 
country, but Fa-hian and the rest, desiring . to see the 
image-procession, remained three months and some days. 
In this country there are fourteen gree^t saiighdrdmas, not 
counting the little ones. From the first day of the fourth 
month they sweep and water the thoroughfares within the 
city and decorate the streets. Above the city gate they 
stretch a great awning and use every kind of adornment. 
This is where the king and the queen and court ladies 
take their place. The G&mati priests, as they belong to 
the Great Vehicle, which is principally honoured by the 
king, first of all take their images in procession. About 
three or four li from the city they make a four-wheeled 
image-car about thirty feet high, in appearance like a 
moving palace, adorned with the seven precious sab- 
stances. They fix upon it streamers of silk and canopy 
curtains. The figure is placed in the car^^ with two 
Bodhisattvas as companions, whilst the Devas attend on 
them ; all kinds of polished ornaments made of gold and 
silver hang suspended in the air. When the image is a 
hundred paces from the gate, the king takes off his royal 
cap, and changing his clothes for new ones, proceeds bare- 
footed, with flowers and incense in his hand, from the 
city, followed by his attendants. On meeting the image, 
he bows down his head and worships at its feet, scattering 
the flowers and burning? the incense. On entering the 
city, the queen and court ladies from above the gate- tower 

^^ For some curious details about Simpson, J.R»A,S.t N. S,, voL xvi. 
the Eath-ydtrds, or car-festivals, see pp. 13 ff* 



FO^KWO'KL Ch. IV. xxvii 

scatter about all kinds of flowers and throw tHem do\Yn 
in wild profusion. So splendid are the arrangements for 
worship. 

The cars are all different, and each saiighdrdvia has a 
day for its image-procession. They begin on the first day 
of the fourth month and go on to the fourteenth day, 
when the processions end. The processions ended, the 
king and queen then return to the palace. 

Seven or eight li to the west of the city there is a 
sanghdrdma called the Eoyal-new- temple. It was eighty 
years in finishing, and only after three kings (reigns) was it 
completed. It is perhaps twenty chang in height {2gofeet), 
It is adorned with carving and inlaid work, and covered 
with gold and silver. Above the roof all kinds of jewels 
combine to perfect it. Behind the tower there is a hall 
of Buddha, magnificent and very beautiful. The beams, 
pillars, doors, and window-frames are all gold-plated. 
Moreover, there are priests' apartments, also very splendid, 
and elegantly adorned beyond power of description. The 
kings of the six countries east of the Ling give many of 
their most valuable precious jewels (lo this monastery), 
being seldom used (for personal adornment), [or, they 
seldom give things of common use], 

IV, After the image-procession of the fourth month, 
Sang-shau, one of the company, set out with a Tartar (Hu) 
pilgrim towards Ki-pin.^* Ea-hian and the others pressed 
on towards the Tseu-ho country.^^ They were twenty- 
five days on the road, and then they arrived at this king- 
dom. The king of the country is earnest (in his piety). 
There are a thousand priests and more, principally belong- 
ing to the Great Vehicle. Having stopped here fifteen 
days, they then went south for four days^^ and entered the 
Tsung-ling mountains. Arriving at Yu-hwui, they kept 
their religious rest; the religious rest being over, they 

" Kabul. 16 They probably followed the 

^ Probably the Y^rkand district. Yarkand river. 



xxviii INTRODUCTION, 

journeyed on twenty-five days to the Kie-sha^^ country, 
where they rejoined Hwui-king and the rest. 

V. The king of this country keeps the Fan-che-yue-sse, 
The Pan-cTie-yue-sse {PancJiaxarslid^ parishad) in Chinese 
words is " the great five-yearly assembly." At the time of 
the assembly he asks Sramanas from the four quarters, who 
come together like clouds. Being assembled, he decorates 
the priests' session place; he suspends silken flags and 
spreads out canopies ; he makes gold and silver lotus 
flowers ; he spreads silk behind the throne, and arranges 
the paraphernalia of the priests* seats. The king and the 
ministers offer their religious presents for one, two, or three 
months, generally during spring-time. The king-made 
assembly being over, he further exhorts his ministers to 
arrange their offerings ; they then offer for one day, two 
days, three days, or five days. The offerings being finished, 
the king, taking from the chief officer of the embassy and 
froni the great ministers of the country the horse he rides, 
with its saddle and bridle, mounts it, and then (taking) 
white taffeta, jewels of various kinds, and things required 
by the Sramanas, in union with his ministers he vows to 
give them all to the priests ; having thus given them, 
they are redeemed at a price from the priests. 

The country is hilly and cold; it produces no variety 
of grain; only wheat will ripen; After the priests have 
received their yearly dues the mornings become frosty; 
the king, therefore, every year induces the priests to 
make the wheat ripen, and after that to receive their 
yearly portion. There is a stone spitting-vessel in this 
country belonging to Buddha, of the same colour as 
his alms-dish. There is also a tooth of Buddha; the 
people of the country have built a stUpa on account of this 
tooth. There are a thousand priests and more, all belong- 

^^ !For sonje remarks on this coun- ceming the Kossaioi or Kassai, as a 

try see vol. ii. p. 298, n. 46, As very ancient people, see Mr. T. G. 

stated on p. xiv., a people caUed' Pinches' remarks, J, R. A, S,, N.S., 

Kossaioi are noticed by Ptolemy, vol. xvi. p. 302. 
But they seem to be Cushites. €on- 



FO-KWO^KL Ch. VI. VII. xxix 

ing to the Little Vehicle. From the mountain^ eastward 
the common people wear garments made of coarse stuff, as 
in the Ts'in country, but with respect to felt and serge 
thev are different. The religious practices of the Sramanas 
are so various and have increased so, that they cannot be 
.recorded. This country is in the middle of the Ts'ung- 
liiig range ; from the Ts'ung-ling onwards the plants, trees, 
and fruits are all different {froTn those icfore met with), 
except the bamboo, the an-shih4au (pomegranate ?), and 
the sugar-cane. 

VI. From this going onwards towards North India, after 
being a month on the road, we .managed to cross Ts'ung- 
ling. In Ts'ung-ling there is snow both in winter and 
summer. Moreover there are poison-dragons, who when 
evil-purposed spit poison, winds, rain, snow, drifting sand, 
and gravel-stones ; not one of ten thousand meeting these 
calamities, escapes. The people of that land are also 
called Snowy-mountain men (Tukharas ?). Having crossed 
(Ts'ung)-ling, we arrive at North India. On entering the 
borders there is a little country called To-li,^^ where there 
is again a society of priests all belonging to the Little 
Vehicle. There was formerly an Arhat in this country 
who by magic power took up to the Tu^ita heaven 
a skilful carver of wood to observe the length and 
breadth (size)^ the colour and look, of Maitr^ya Eodhi- 
sattva, that returning below he might carve wood and 
make his image (that is, carve a wooden image of him). 
First and last he made three ascents for observation, and 
at last finished the figure. Its length is 8o feet, and its 
upturned foot 8 feet; on fast-days it ever shines brightly. 
The kin^s of the countries round vie with each other in 
their religious offerings to it. Now, as of yore, it is in 
this country.^^ 

VIL Keeping along (Ts'ung)-ling, they journeyed south- 
west for fifteen days. The road was difficult and broken, 

*® Called the valley of Ta-li-lo by ^ For an account of this image 
Hiuen Tsiang, infra, p. 134, n. 37. see infra, p. 134. 



XXX INTRODUCTION. 

with steep crags and precipices in the way. The moun- 
tain-side is simply a stone wall standing up 10,000 feet. 
Looking down, the sight is confused, and on going forward 
there is no sure foothold. Below is a river called Sin- 
t'u-ho. In old days men bored through the rocks to make 
a way, and spread out side-ladders, of which there are seven 
hundred (steps?) in all to pass. Having passed the ladders, 
we proceed by a hanging rope-bridge and cross the river. 
The two sides of the river are something less than 80 paces 
apart, as recorded by fheXiu-yi;^^ but neither Chang-kin 
nor Kan-ying of the Han arrived here. The body of 
priests asked Fa-hian whether it was known when the 
eastward passage of the religion of Buddha began. Hian 
replied, " When I asked the men of that land, they all 
said there was an old tradition that from the time of set- 
ting up the image of Maitr^ya BSdhisattva, and after- 
wards, there were Sramanas from India who dispatched 
the dharma-vinaya beyond this river." The setting up of 
the image took place rather more than three hundred 
years after the Nirvana of Buddha, in the time of Ping- 
wang of the Chau f amily.^^ According to this, we may say 
that the extension of the great doctrine began from this 
image. If, then, Maitreya Mah§,sattva be not the suc- 
cessor of Sakya, who is there could cause the three gems 
to spread everywhere, and frontier men to understand the 
law ? As we certainly know that the origin of the open- 
ing of the mysterious revolution is not man*s work, so the 
dream of Ming Ti was from this also. 

VIII. Crossing the river we come to the country of 
Wu-ehang,22 The country of Wu-chang commences 
North India. The language of Mid-India is used by all. 
Mid-India is what they call the middle country. The dress 
of the people, their food and drink, are also the same as 
in the middle country. The religion of Buddha is very 
flourishing,^ The places where the priests stop and lodge 

^ A topographical description of the empire, 
21 7^0 ^ ij^ 22 Udyana. 



FO-KWO-KL Ch. IX. X. 3Daci 

tTiey call sangkdrdmas. In all there are five hundred sajlg- 
hdrdmas; they belong to the Little Vehicle without excep- 
tion. If a strange Bhikshu arrives here, they give him full 
entertainment for three days; the three days being over, then 
they bid him seek for himself a place to rest permanently. 
Tradition says : When Buddha came to North India, he 
then visited this country. Buddha left here as a bequest 
the impression of his foot. The footprint is sometimes long 
and sometimes short, according to the thoughtfulness of 
a man's heart : it is still so, even now. Moreover, the 
drying-robe-stone in connection with the place where he 
converted the wicked dragon still remains. The stone is 
a cliang and four- tenths high, and more than two chang 
across. It is smooth on one side. Three of the pilgrims, 
Hwui-king, Tao-ching, and Hwui-ta, went on ahead towards 
Buddha's shadow and Nacjarahara. Fa-hian and the rest 
stopped in this country during the rains; when over, they 
went down south to the country of Su-ho-to.^^ 

IX. In this country also the law of Buddha flourishes. 
This is the place where, in old days, Sakra, ruler of DSvas, 
made apparitionally the hawk and dove, in order to try Bod- 
hisattva, who cut off his flesh to ransom the dove. Buddha, 
when he perfected wisdom, going about with his disciples, 
spoke thus : " This is the place where, in a former birth, 
I cut my flesh to ransom the dove." From this the people 
of the country getting to know the fact, built a stUpa on 
the spot, and adorned it with gold and silver. 

X. From this, descending eastward, journeying for five 
days, we arrive at the country of Gandh§,ra (Kien-to-wei). 
This is the place which Dharmavarddhana, the son of 
Asoka, governed. Buddha also in this country, when he 
was a Bodhisattva, gave his eyes in charity for the sake 
of a man. On this spot also they have raised a great 
st4pa, adorned with silver and gold. The people of this 
country mostly study the Little Vehicle. 

XL From this going east seven days, there is a country 

23 sv^t 



xxxii INTRODUCTION. 

called Chu-ch'a-shi-lo.^* Chu-ch'a-shi-Io in Chinese words 
is " cut-off head/' Buddha, when he was a Bodhisattva, 
gave his head in charity to a man in this place, and hence 
comes the name. Again going eastwards for two days, 
we come to the place where he gave his body to feed the 
starving tiger. On these two spots again are built great 
sMp(zs, both adorned with every kind of precious jewel. 
The kings, ministers, and people of the neighbouring 
countries vie with one another in their ofiferings, scattering 
flowers and lighting lamps without intermission. These 
and the two sHpas before named the men of that district 
call " the four great sMpas." 

XII. From the country of Gandh&ra going south for four 
days, we come to the country of Fo-lu-sha.^^ Buddha 
in former days, whilst travelling with his disciples here 
and there, coming to this country, addressed Ananda thus : 
" After my death (parinirvdna), a king of the country 
called Ki-ni-kia (Kanika or Kanishka) will raise on this 
spot a stUpa" After Kanishka's birth, he was going 
round on a tour of observation. At this time Sakra, king 
of Devas, wishing to open out his purpose of mind, took 
the form of a little shepherd-boy building by the roadside 
a tower. The king asked and said, " What are you 
doing ? " Eeplying, he said, " Making a Buddha-tower," 
The king said, " Very good." On this the king built over 
the little boy's tower another tower, in height 40 ckang and 
more, adorned with all precious substances. Of all sMpas 
and temples seen by the travellers, none can compare with 
this for beauty of form and strength. Tradition says 
this is the highest of the towers in Jambudvlpa. When 
the king had completed his tower, the little tower forth- 
with came out from the side on the south of the great 
tower more than three feet high. 

The alms-bowl of Buddha is still in this country. For- 
merly a king of the Yue-chi, swelling^^ with his army, came 

^ TakshasiU; vid. i«/m, p. 138. think the symbol to should be placed 
^ Purushapiira (Peshawar). before Yue-chi ; it would thus refer 

^ This is a forced translation. I to the Great Yue-chi, 



FO-KWO-KL Ch. XII. xxxiii 

to attack this country, wishing to carry off Buddha's alms- 
bowl. Having subdued the country, the king of the Yue- 
chi, deeply reverencing the law of Buddha, wished to take 
the bowl and go; therefore he began his religious offer- 
ings. The offerings made to the three precious ones being 
finished, he then caparisoned a great elephant and placed 
the bowl on it. The elephant then fell to the ground and 
was unable to advance. Then he made a four-wheeled 
carriage on which the dish was placed; eight elephants 
were yoked to draw it, but were again unable to advance. 
The king then knew that the time of his bowl-relationship 
was not come. So filled with shame and regrets, he built 
on this place a stUpa and also a smlgMrdma ; moreover, 
he left a guard to keep up every kind of religious offer- 
ing. 

There are perhaps 700 priests. At the approach of 
noon the priests bring out the alms-bowl, and with the 
UpS,sakas make all kinds of offerings to it; they then eat 
their mid-day meal. At even, when they burn incense> 
they again do so. It is capable of holding two pecks 
and more. It is of mixed colour, but yet chiefly black. 
The four divisions are quite clear, each of them being 
about two-tenths thick. It is glistening and bright. 
Poor people with few flowers cast into it, fill it; but 
some very rich people, wishful with many flowers to 
make their offerings, though they present a hundred 
thousand myriad of pecks, yet in the end fail to fill it. 
Pao-yun and Sang-king only made their offerings to the 
alms-dish of Buddha and then went back. Hwui-king, 
Hwui-ta, and Tao-ching had previously gone on to the 
Nagarahara country to offer their common worship to 
the Buddha - shadow, his tooth and skull -bone. Hwui- 
king fell sick, and Tao-ching remained to look after 
him. Hwui-ta alone went back to Fo-lu-sha, where he 
met with the others, and then Hwui-ta, Pao-yun, and 
Sang-king returned together to the Ts*in land. Hwui-ying, 
dwelling in the temple of Buddha's alms-bowl, died there. 



xxxiv INTRODUCTION. 

From this Fa-Man went on alone to the place of Buddha*^ 
skull-bone. 

XIIL Going west i6 ySjanas, (Fa-hian) reached the 
country of Na-kie (lTagarah§,ra). On the borders, in the 
city of Hi-lo,2^ is the mhdra of the skull-bone of Buddha ; 
it is gilded throughout and adorned with the seven pre 
cious substances. 

The king of the country profoundly reverences the skull- 
bone. Fearing lest some one should steal it, he appoints 
eight men of the first families of the country, each man 
having a seal to seal {the door) for its safe keeping. In 
the morning, the eight men having come,, each one 
inspects his seal, and then they open the door. The door 
being opened, using scented water, they wash their hands 
and bring out the skull-bone of Buddha. They place it 
outside the viMra on a high throne; taking a circular 
stand of the seven precious substances, the stand is placed 
below {it)y and a glass bell as a cover over it. AH these 
are adorned with pearls and gems. . The bone is of a 
yellowish- white colour, four inches across and raised in 
the middle. Each day after its exit men of the mhdra 
at once mount a high tower, beat a large drum, blow the 
conch, and sound the cymbal. .Hearing these, the king 
goes to the vihdra to offer flowers and incense. The offer- 
ings finished, each one in order puts it on his head (wor- 
ships it) and departs. Entering by the east door and 
leaving by the west, the king every morning thus offers 
and worships, after which he attends to state affairs. 
Householders, and elder-men also first offer worship and 
then attend to family affairs. Every day thus begins, 
without neglect from idleness. The offerings being all 
done, thev take back the skull-bone. In the vihdra there 
is a final-emancipation tower (a tower shaped like a ddgaia) 
which opens and shuts, made of the seven precious sub- 
stances, more^ than five feet high, to receive it. . 

Before the gate of the vihdra every morning regularly, 

27 Hidda. 



FO-KWO-KL Ch. XIII. xxxv 

there are sellers of flowers and incense ; all who wish to 
make offerings may buy of every sort. The kings of the 
countries round also regularly send deputies to make 
offerings. The site of the mhdra is forty paces square. 
Though heaven should quake and the earth open, this spot 
would not move. 

Going from this one y6ja7ia north, we come to the 
capital of Nagarahara. Tiiis is the place where Bodhis- 
attva, in one of his births, gave money in exchange for 
five flowers 2^ to offer to Dipankara Buddha. In the city 
there is, moreover, a Buddha-tooth tower, to which re- 
ligious offerings are made in the same way as to the 
skull-bone. 

North-east of the city one ydjana we come to the 
opening of a valley in which is Buddha's religious staff, 
where they have built a vihAra for making offerings to it. 
The staff is made of ox-head sandal- wood ; its length is a 
chang and six or seven tenths ; it is enclosed in a wooden 
sheath, from which a hundred or a thousand men could 
not move it. Entering the valley and going west four 
days, there is the vihdra of Buddha's sanghdti, to which 
they make religious offerings. When there is a drought 
in that country, the magistrates and people of the country, 
coming together, bring out the robe for worship and offer- 
ings, then Heaven gives abundant rain. Half a ydjana to 
the south of the city of Nagarahara there is a cavern 
(stone dwelling) ; it is on the south-west side of a high 
mountain. Buddha left his shadow here. At a distance 
of ten paces or so we see it, like the true form of Buddha, 
of a gold colour, with the marks and signs perfectly clear 
and shining. On going nearer to it or farther off, it be- 
comes less and less like the reality. The kings of the 
bordering countries have sent able artists to copy the 
likeness, but they have not been able (to do so). More- 
over, those people have a tradition according to which the 

^ These flowers are generally re- or stem {Tree and Serpent Worship, 
presented as growing on one stalk pi. I.). 



xxxvi INTRODUCTION. 

thousand Buddhas will here leave their shadows. About 
five hundred paces to the west of the shadow, when Buddha 
was alone, he cut his hair and pared his nails. Then 
Buddha himself with his disciples together built a tower 
about seven or eight chang high, as a model for all towers 
of the future. It still exists. Beside it is a temple ; in 
the temple are 700 priests or so. In this district there 
are as many as a thousand towers in honour of Arhats 
and Praty^ka Buddhas. 

XIV. After remaining here during two months of winter, 
Fa-hian and two companions went south across the Little 
Snowy Mountains. The Snowy Mountains, both in summer 
and winter, are covered (hea'ped) with snow. On the north 
side of the mountains, in the shade, excessive cold came on 
suddenly, and all the men were struck mute with dread ; 
Hwui-king alone was unable to proceed onwards. The 
white froth came from his mouth as he addressed Fa-hian 
and said, "I too have no power of life left; but whilst 
there is opportunity, do y6u press on, lest you all perish." 
Thus he died. Fa-hian, caressing him, exclaimed in pite- 
ous voice, " Our purpose was not to produce fortune ! " ^ 
Submitting, he again exerted himself, and pressing for- 
ward, they so crossed the range ; on the south side they 
reached the Lo-i^^ country. In this vicinity there are 3000 
priests, belonging both to the Great and Little Vehicle. 
Here they kept the rainy season. The season past, de- 
scending south and journeying for ten days, they reached 
the Po-na^^ country, where there are also some 3000 
priests or more, all belonging to the Little Vehicle. 
From this journeying eastward for three days, they 
again crossed the Sin-tu river. Both sides of it are now 
level. 

XV. The other side of the river there is a qountry named 
Pi-t'u,^2 The law of Buddha is very flourishing; they 
belong both to the Great and Little Vehicle. When they 

^ Or, to be a fortunate one. *^ Bannu, 

. '^ Kohi, i,e.y Afghanistan. *^ Bhida. 



FO-KWO-KL Ch. XVI. xxxvii 

saw pilgrims from China arrive, they were much affected 
and spoke thus, " How is it that men from the frontiers 
are able to know the religion of family-renunciation and 
come from far to seek the law of Buddha ?" They liber- 
ally provided necessary entertainment according to the 
rules of religion. 

XVI. Going south-east from this somewhat less than 
80 ydjaTWiSf we passed very many temples one after 
another, with some myriad of priests in them. Having 
passed these places, we arrived at a certain country. This 
country is called Mo-tu-lo.^^ Once more we followed 
the Pu-na^* river. On the sides of the river, both right and 
left, are twenty saiigfidrdmas, with perhaps 3000 priests. 
The law of Buddha is progressing and flourishing. Beyond 
the deserts are the countries of Western India. The kings 
of these countries are all firm believers in the law of 
Buddha. They remove their caps of state when they 
make offerings to the priests. The members of the royal 
household and the chief ministers personally direct the 
food-giving ; when the distribution of food is over, they 
spread a carpet on the ground opposite the chief seat (the 
president's seat) and sit down before it.. They dare not 
sit on couches in the presence of the priests. The rules 
relating to the almsgiving of kings have been handed 
down from the time of Buddha till now. Southward 
from this is the so-called middle-country (MMhyade^a). 
The climate of this country is warm and equable, without 
frost or snow. The people are very well off, without poll- 
tax or official restrictions. Only those who till the royal 
lands return a portion of profit of the land. If they 
desire to go, they go ; if they like to stop, they stop. 
The kings govern without corporal punishment ; criminals 
are fined, according to circumstances, lightly or heavily. 
Even in cases of repeated rebellion they only cut off the 
right hand. The king's personal attendants, who guard 
him on the right and left, have fixed salaries. Through- 

» Mathur^. s* JumnS. or Yaimma river. 



xxxviii INTRODUCTION. 

out the cbuntry the people kill no living thing nor drink 
wine, nor do they eat garlic or onions, with the excep- 
tion of Chand&las only. The Chandilas are named " evil 
men " and dwell apart from others ; if they enter a town 
or market, they sound a piece of wood in order to sepa- 
rate themselves ; then men, knowing who they are, avoid 
coming in contact with them. In this country they do 
not keep swine nor fowls, and do not deal in cattle ; they 
have no shambles or wine-shops in their market-places. 
In selling they use cowrie shells. The Chandalas only 
hunt and sell flesh. Down from the time of Buddha's 
Nirvdnu, the kings of these countries, the chief men and 
householders, have raised mhdras for the priests, and 
provided for their support by bestowing on them fields, 
houses, and gardens, with men and oxen. Engraved title- 
deeds were prepared and handed down from one reign to 
another ; no one has ventured to withdraw them, so tliat 
till now there has been no interruption. All the resident 
priests having chambers (m these vikdras) have their 
beds, mats, food, drink, and clothes provided without 
stint; in all places this is the case. The priests ever 
engage themselves in doing meritorious works for the 
purpose of religious advancement {karma — building up 
their religious character), or in reciting the scriptures, or. 
in meditation. When a strange priest arrives, the senior 
priests go out to meet him, carrying for him his clothes 
and alms-bowl. They offer him water for washing his 
feet and oil for rubbing them; they provide untimely 
i^ikdla) food. Having rested awhile, they again ask him 
as to his seniority in the priesthood, and according to this 
they give him a chamber and sleeping materials, arrang- 
ing everything according to the dharma. In places where 
priests reside they make towers in honour of ^ariputra, 
of Mudgalaputra, of Ananda, also in honour of the AIM- 
dha/rma, Vinaya, and SUtra, During a month after the 
season of rest the most pious families urge a collection for 
an offering to the priests ; they prepare an untimely meal 



FO'KWO'KL Ch. xvir. xxxix 

for them, and the priests in a great assembly preach the 
law. The preaching over, they offer to SS-riputra's tower all 
kinds of scents and flowers ; through the night they burn 
lamps provided by different persons. Sariputra originally 
was a Brahman ; on a certain occasion he went to Buddha 
and requested ordination. The great Mudgala and the 
great Ka^yapa did likewise. The Bhikshunls principally 
honour the tower of Ananda, because it was Ananda who 
requested the lord of the world to let women take orders ; 
Sr§,maneras mostly offer to E§,hula ; the masters of the 
Ahhidharma offer to the AbhidharTna; the masters of the 
Vinaya offer to. the Vinaya, Every year there is one offer- 
ing, each according to his own day. Men attached to the 
Mahay§,na offer to Frajna-pdramitd, Manjusri, and Avalo- 
kit^^vara. When the priests have received their yearly 
dues, then the chief men and householders and Brahmans 
bring every kind of robe and other things needed by the 
priests to offer them ; the priests also make offerings one 
to another. Down from the time of Buddha's death the 
rules of conduct for the holy priesthood have been (thus) 
handed down without interruption. 

After crossing the Indus, the distance to the Southern 
Sea of South India is from four to five myriads of li; the 
land is level throughout, without great mountains or val- 
leys, but still there are rivers. 

XVII. South-east from this, after going i8 y6janas, there 
is a country called SamkSi^ya. This is the place where 
Buddha descended after going up to the Trayastrim^as 
heaven to preach the law during three months for his 
mother's benefit. When Buddha went up to the Trayas- 
trimsas heaven by the exercise of his miraculous power 
{spiritual power of miracle), he contrived that his disciples 
should not know {of his proceeding). Seven days before 
the completion {of the three months) he broke the spell, 
so that Aniruddha, using his divine sight, beheld the Lord 
of the world afar, and forthwith addressed the venerable 
(Arya) Mahamudgalaputra, ''You can go and salute the 



xl INTRODUCTION. 

Lord of the world." Mudgalyayana accordingly went, and 
bowing down, worshipped the foot and exchanged friendly 
greetings. The friendly meeting over, Buddha said to Mud- 
galy§,yana, " After seven days are over I shall descend to 
Jambudvipa." Mudgaly§,yana then returned. On this 
the great kings of the eight kingdoms, the ministers and 
people, not having seen Buddha for a long time, were all 
desirous to meet him. They assembled like clouds in this 
country to meet the Lord of the world. At this time 
Utpala Bhikshuni thought thus with herself: "To-day 
the kings of the countries and the ministers and people 
are going to worship and meet Buddha. I am but a 
woman ; how can I get to see him first ? ** Buddha forth- 
with by his miraculous power made her, by transforma- 
tion, into a holy Chakravartti king, and as such she was 
the very first to worship him. Buddha being now about 
to come down from the Trayastriih^as heaven, there ap- 
peared a threefold precious ladder. The middle ladder 
was made of the seven precious substances, standing above 
which Buddha began to descend. Then the king of the 
BrahmS. heavens (Brahmak&yikas) caused a silver ladder 
to appear, on which he took his place on Buddha's right 
hand, holding a white chauri. Then Sakra, king of D^vas, 
caused a bright golden ladder to appear, on which he took 
his place on the left, holding in his hand a precious parasol. 
Innumerable D^vas were in attendance whilst Buddha 
descended. After he had come down, the three ladders 
disappeared in the earth, except seven steps, which re- 
mained visible. In after times A^oka, wishing to discover 
the utmost depths to M^hich these ladders went, employed 
men to dig down and examine into it. They went on 
digging till they came to the yellow spring (the earth's 
foundation), but yet had not come to the bottom. The 
king, deriving from this an increase of faith and reverence, 
forthwith built over the ladders a vilidra. and facing the 
middle flight he placed a standing figure (of Buddha) six- 
teen feet high. Behind the vihdra he erected a stone pillar 



FO'KWO'KL CH. XVII. xli 

thirty cubits high, and on the top placed the figure of a 
lion. Within the pillar on the four sides are figures of 
Buddha ; both within and without it is shining and bright 
as glass. It happened once that some heretical doctors 
had a contention with the Srariianas respecting this as a 
place of residence. Then the argument of the Sramanas 
failing, they all agreed to the following compact : " If this 
place properly belongs to the Sramanas, then there will 
be some supernatural proof given of it.'^ Immediately on 
this the lion on the top of the pillar uttered a loud roar. 
"Witnessing this testimony, the unbelievers, abashed, with- 
drew from the dispute and submitted. 

The body of Buddha, in consequence of his having par- 
taken of divine food during three months, emitted a divine 
fragrance, unlike that of men. Immediately after his 
descent he bathed himself. Men of after ages erected in 
this place a bath-house, which yet remains. There is also 
a tower erected on the spot where the Bhikshunl UtpalS. 
was the first to adore Buddha. There is also a tower, on 
the spot where Buddha when in the world cut his hair 
and his nails, and also on the following spots, viz., where 
the three former Buddhas, as well as Sakyamuni Buddha, 
sat down, and also where they walked for exercise, and 
also where there are certain marks and impressions of the 
difierent Buddhas. These towers still remain. There is 
also one erected where Brahm&, Sakra, and the D^vas at- 
tended Buddha when he came down from heaven. There 
aa^e perhaps a thousand male and female disciples who have 
their meals in common. They belong promiscuously to 
the systems of the Great and Little Vehicle, and dwell 
together. A white-eared dragon is the patron of this body 
of priests. He causes fertilising and seasonable showers 
of rain to fall within their country, and preserves it from 
plagues and calamities, and so causes the priesthood to 
dwell in 'Security. The priests, in gratitude for these 
favours, have erected a dragon-chapel, and within it 
placed a resting-place (seat) for his accommodation. 

VOL. I. d 



xlii INTRODUCTION. 

Moreover, they make special contributions, in the shape 
of religious ojfiferings, to provide the dragon with food. The 
body of priests every day select from their midst three 
men to go and take their meal in this chapel. At the 
end of each season of rain, the drao^on suddenlv assumes 
the form of a little serpent, both of whose ears are edged 
with white. The body of priests, recognising him, place in 
the midst of his lair a copper vessel full of cream ; and 
then, from the highest to the lowest, they walk past 
him in procession as if to pay him greeting all round. 
He then suddenly disappears. He makes his appearance 
once every year. This country is very productive: the 
people are very prosperous, and exceedingly rich beyond 
comparison. Men of all countries coming here are well 
taken care of and obtain what they require. Fifty ySJanas 
to the north of this temple there is a temple called " Fire 
Limit,*' which is the name of an evil spirit. Buddha him- 
self converted this evil spirit, whereupon men in after ages 
raised a vihdra on the spot. At the time of the dedication 
of the vihdr^ an Arhat spilt some of the sacred water, poured 
on his hands, and let it fall on the earth, and the place 
where it fell is still visible; though they have often swept 
the place to remove the mark, yet it still remains and 
cannot be destroyed. There is, besides, in this place a 
tower of Buddha which a benevolent spirit ever keeps 
clean and waters, and which {was built) without a human 
architect. There was once an heretical king who said, 
'' Since you can do this, I will bring a great army and 
quarter it here, which shall accumulate much filth and 
refuse. Will you be able to clear all this away, I 
wonder ? " The spirit immediately caused a great tem- 
pest to rise and blow over the place, as a proof than he 
could do it. In this district there are a hundred small 
towers ; a man might pass the day in trying to count 
them without succeeding. If any one is very anxious to 
discover the right number, then he places a man by the 
side of each tower and afterwards numbers the men; 



FO-KWO'KL Ch. XViii. xix. xliii 

but, even in this case, it can never be known how many 
or how few men will be required. There is also a 
saiiglidrdma here containing about 600 or 700 priests. 
In this is a place where a Pratyeka Buddha ate^^ {th& 
fruit) ; the spot of ground where he died is just in size 
like a chariot- wheel ; all the ground around it is covered 
with grass, but this spot produces none. The ground 
also where he dried his clothes is bare of vegetation ; the 
traces of the impress of the clothes remain to this day. 

XVIII. Fa-Hian resided in the dragon mhdra durin^^ 
the summer rest After this was over, going south-easc 
seven ydjanasy he arrived at the city of Ki-jou-i (Kanauj). 
This city borders on the Ganges. There are two saiighd- 
rdmas here, both belonging to the system of the Little 
Vehicle. Going from the city six or seven li in a westerly 
direction, on the north bank of the river Ganges, is the 
place where Buddha preached for the good of his disciples. 
Tradition says that he preached on impermanency and 
sorrow, and also on the body being like a bubble and foam. 
On this spot they have raised a tower, which still remains. 
Crossing the Ganges and going south three ydjanas, we 
arrive at a forest called A-lo. Here also Buddha preached 
the law. They have raised towers on this spot, and also 
where he sat down and walked for exercise. 

XIX. Going south-east from this place ten ydjanas, 
we arrive at the great country of Sha-chi. Leaving the 
southern gate of the capital city, on the east side of the 
road is a place where Buddha once dwelt. Whilst here he 
bit (a piece from) the willow stick and fixed it in the earth ; 
immediately it grew up seven feet high, neither more or less. 
The unbelievers and Brihmans, filled with jealousy, cut 
it down and scattered the leaves far and wide, but yet it 
always sprung up again in the same place as before. Here 
also they raised towers on places where the four Buddhas 
walked for exercise and sat down. The ruins still exist. 

^ Probably the text is corrupt, euphemism for ^^died" It maybe 
. There is a common phrase, " to so in the present instance, 
drink the draught of sweet dew/* a 



xliv INTRODUCTION. 

XX. Going eight ydjanas southwards from this place^ 
we arrive at the country of Kiu-sa-lo (KSsala) and its 
chief town She-wei(Sravastl). There are very few inhabi- 
tants in this city, altogether perhaps about 200 families. 
This is the city which' King PrasSnajit governed. Towers 
have been built in after times on the site of the ruined 
vihdra of Mahaprajapati, also on the foundations (of the 
house) of the lord Sudatta, also on the spot where the 
Aiigulimalya was burnt, who was converted and entered 
nirvS,na; all these towers are erected in the city. The 
unbelieving Br§;hmans, from jealousy, desired to destroy 
these various buildings, but on attempting to do so, the 
heavens thundered and the lightnings flashed, so that 
they were unable to carry out their design. Leaving 
the city by the south gate and proceeding 1200 paces 
on the road, on the west side of it is the place where the 
lord Sudatta built a vihdra. This chapel opens towards 
the east. The principal door is flanked by two side cham- 
bers, in front of which stand two stone pillars ; on the top 
of the left-hand one is the figure of a wheel, and on the 
right-hand one the image of an ox. The clear water of 
the tanks, the luxuriant groves, and numberless flowers of 
variegated hues combine to produce the picture of what 
is called a JStavana vihdra. When Buddha ascended into 
the Trayastrimshas heavens to preach for the sake of his 
mother, after ninety days* absence, King Prasenajit desir-^ 
ing to see him again, carved out of the sandal-wood called 
Gosirshachandana (ox-head) an image of the Buddha and 
placed it on Buddha's throne. When Buddha returned 
and entered the vihdra, the image, immediately quitting 
its place, went forward to meet him. On this Buddha 
addressed these words to it : " Beturn, I pray you, to your 
seat. After my Nirvana you will be the model from which 
my followers (four schools or classes) shall carve their 
images." On this the figure returned to its seat. This 
image, as it was the very first made of all the figures of 
Buddha, is the one which all subsequent ages have fol- 



FO'KWO-KL Ch. XX. xlv 

lowed as a model. Buddha then removed and dwelt in a 
small vihdra on the south side of the greater one, in a 
place quite separated from that occupied by the image, and 
about twenty paces from it. The J^tavana vihdra origi- 
nally had seven stages. The monarchs of the surrounding 
countries and the people vied with each other in presenting 
religious offerings at this spot. They decked the place with 
flags and silken canopies ; they offered flowers and burnt 
incense, whilgt the lamps shone continually from evening 
till daylight with unfading splendour. A rat taking in 
his mouth the wick of a lamp caused it to set fire to one 
of the hanging canopies, and this resulted in a general 
conflagration and the entire destruction of the seven storeys 
of the vihdra. The kings and people of the surrounding 
countries were deeply grieved, thinking that the sandal- 
wood figure had also been consumed. Four or five days 
afterwards, on opening the door of the eastern little chapel, 
they were surprised to behold the original figure there. 
The people were filled with joy, and they agreed to rebuild 
the chapel. Having completed two stages, they removed 
the image from its new situation back to where it was 
before. When Fa-Hian and To-Ohing arrived at this 
chapel of the Jetavana, they reflected that this was the 
spot in which the Lord of men had passed twenty-five 
years of his life ; they themselves, at the risk of their lives, 
were now dwelling amongst foreigners ; of those who had 
with like purpose travelled through a succession of coun- 
tries with them, some had returned home, some were 
dead ; and now, gazing on the place where Buddha once 
dwelt but was no longer to be seen, their hearts were 
affected with very lively regret. Whereupon the priests 
belonging to that community came forward and addressed 
(ra)-B[ian and To-(Ching) thus: "From what country have 
you come ? " To which they replied, " We come from the 
land of Han." Then those priests, in astonishment, ex- 
claimed, "Wonderful ! to think that men from the frontiers 
of the earth should come so far as this from a desire to 



xl vi INTR OD UCTION. 

search for the law ; " and then talking between themselves 
they said, " Our various superiors and brethren, who have 
succeeded one another in this place from the earliest time 
till now, have none of them seen men of Han come so far 
as this before." 

Four li to the north-west of the vihdra is a copse 
called " Eecovered-sight." Originally there were 500 
blind men dwelling on this spot beside the chapel. 
On one occasion Buddha declared the law on their 
account; after listening to his sermon they immediately 
recovered their sight. The blind men, overcome with 
joy, drove their staves into the earth and fell down 
on their faces in adoration. The staves forthwith took 
root and grew up to be great trees. The people, from a 
feeling of reverence, did not presume to cut them down, 
and so they grew and formed a grove, to which this name 
of " Eecovered-sight " ^^ was given. The priests of the 
chapel of the J^tavana resort in great numbers to this 
sliady copse to meditate after their mid-day meal. Six or 
seven li to the north-east of the Jetavana vihdra is the 
site of the chapel which Mother Vi^&kh& built,^^and invited 
Buddha and the priests to occupy. The ruins are still 
there. The great garden enclosure of the Jetavana mhdra 
has two gates, one opening towards the east, the other 
towards the north. This garden is the plot of ground 
which the noble Sudatta bought after covering it with 
gold coins. The chapel is in the middle of it ; it was here 
Buddha resided for a very long time, and expounded the 
law for the salvation of men. Towers have been erected 
on the various spots where he walked for exercise or sat 
down. These towers have all distinctive names given 
them, as, for example, the place where Buddha was accused 
of murdering (the harlot) Sundari.^^ Leaving the Jetavana 

^ Restored by gtan. Julian to Ip- ^ This chapel of Mother Y'MkhSk 

tan^travana (tome ii. p. 308), and by is placed by Gunningham south-east 

Cunningham to Apt^ksliivana(^ rc/i. from the Jdtavana {Arch. Surv., vol. 

Svrv.f vol. i p. 344, n. ) Of. vol. ii. i. p. 345, n. ) The text may be wrong, 
p. 12. ^® See vol. ii, p. 7. 



FO-KWO'KL Ch. XX. xlvii 

by the eastern gate, and going north seventy paces, on the 
west side of the road is the place where Buddha formerly 
held a discussion with the followers of the ninety-six 
heretical schools. The king of the country, the chief 
ministers, the landowners and people, all came in great 
numbers to hear him. At this time a woman who was 
an unbeliever, called Chinchimana,^® being filled with jeal- 
ousy, gathered up her clothes in a heap round her person 
80 as to appear with child, and then accused Buddha in a 
meeting of priests of unrighteous conduct. On this Sakra, 
the king of D^vas, taking the appearance of a white mouse, 
came and gnawed through her sash; on this the whole 
fell down, and then the earth opened and she herself went 
down alive into helL Here also is the place where D^va- 
datta, having poisoned his nails for the purpose of destroy- 
ing Buddha, went down alive into hell. Men in after 
times noted tliese various places for recognition. Where the 
discussion took place they raised a chapel more than six 
chang (70 feet) high, with a sitting figure of Buddha in it. 
To the east of the road is a temple {Divdlaya) belonging 
to the heretics, which is named " Shadow- covered.*' It is 
opposite the vihdra erected on the place of the discussion, 
and of the same heidit. It has received the name of 
"Shadow-covered" because when the sun is in the west, the 
shadow of the vihdra of the Lord of the World covers the 
temple of the heretics ; but when the sun is in the east, the 
shadow of the latter is bent to the north, and does not over- 
shadow the chapel of Buddha.-*^ The heretics constantly ap- 
pointed persons to take care of their temple, to sweep and 
water it, to burn incense and light lamps for religious 
worship ; towards the approach of morning their lamps dis- 
appeared, and were discovered in the middle of the Buddhist 
chapeL On this the Br&hmans, being angry, said, " These 
Sramanas take our lamps for their own religious worship ; " 
whereupon the Br^hmans set a night-watch, and then they 
saw their own gods take the lamps and move round Buddha's 

39 Vol. a p. 9, n. 23. *o Vol. ii. p. 10. 



xlviii INTROD UCTION. 

chapel three times, after which they ofifered the lamps and 
suddenly disappeared. On this the Brahmans, recognising 
the greatness of Buddha's spiritual power, forsook their 
families and became his disciples. Tradition says that 
about the time when these things happened there were 
ninety saif^ghdrdmas surrounding the J^tavana chapel, all 
of which, with one exception, were occupied by priests. 
In this country of Mid-India there are ninety-six heretical 
sects, all of whom allow the reality of worldly phenomena. 
Each sect has its disciples, who beg their food, but do not 
carry alms-dishes. They also piously build hospices by 
the side of solitary roads for the shelter of travellers, where 
they may rest, sleep, eat and drink, and are supplied with 
all necessaries. The followers of Buddha, also, as they 
pass to and fro, are entertained by them, only different 
arrangements are made for their convenience. Devadatta 
also has a body of disciples still existing ; they pay reli- 
gious reverence to the three past Buddhas, but not to 
S§,kyamuni Buddha.*^ 

Four li to the south-east of Sravasti is the place where 
the Lord of men stood by the side of the road when King 
VirMhaka^^ (Liu-li) wished to destroy the country of the 
SS/kya family ; on this spot there is a tower built. Fifty li to 
the west of the city we arrive at a town called To-wai;^^ this 
was the birthplace of K&syapa Buddha. Towers are erected 
on the spot where he had an interview with his father and 
also where he entered NirvdTia, A great tower has also 
been erected over the relics of the entire body of K^^yapa 
Tath&gata. 

XXL Leaving the city of Sravasti. and going twelve 
yojaims to the south-east, we arrived at a town called Na- 
pi-ka. This is the birthplace of Krakuchchhanda^^ Buddha. 
There are towers erected on the spots where the interview 
between the father and son took place, and also where he 

*i This is an important notice, as ^^ See vol. ii. p. ii. 

it indicates the character of Deva- ^' Tadwa, see voL ii. p. 13. 

datta*s position with reference to ** See vol. ii. p. 18. 
Buddha. 



FO-KWO'KI. CH. XXII. xlix 

entered Nirvdna, Going north from this place less than 
one ySjanay we arrive at a town where Kanakamuni Buddha 
was born ;'*^ there are towers also erected here over similar 
places as the last. 

XXII. Going eastward from this less than a ydjana, we 
arrive at the city of Kapilavastu. In this city there is 
neither king nor people ; it is like a great desert.^^ There 
is simply a congregation of priests and about ten families 
of lay people. On the site of tlie ruined palace of Su- 
ddhodana there is a picture of the prince's mother, whilst 
the prince, riding on a white elephant, is entering the 
womb. Towers have been erected on the following spots : 
where the royal prince left the city by the eastern gate ; 
where he saw the sick man ; and where he caused his 
chariot to turn and take him back to his palace. There 
are also towers erected on the following spots : at the 
place where Asita observed the marks of the royal prince ; 
where Ananda and the others struck the elephant, drew 
it out of the way, and hurled it ; where the arrow, going 
south-east 30 li, entered the earth, from which bubbled 
up a fountain of water, which in after generations was 
used as a well for travellers to drink at ; also on the spot 
where Buddha, after arriving at supreme wisdom, met 
his father ; where the 500 S&,kyas, having embraced the 
faith, paid reverence to Upali; at the place where the 
earth shook six times ; at the place where Buddha ex- 
pounded the law on behalf of all tlie Devas, whilst the 
four heavenly kings guarded the four gates of the hall, 
so that his father could not enter: at the place where 
MahaLprajSpati presented Buddha with a sanghdfi whilst 
he was sitting under a Nyagr6dha tree with his face to 
the east, which tree still exists ; at the place where 
Virudhaka-r&ja killed the offspring of the S§,kyas who 
had previously entered on the path Srdtdpanna, All 
these towers are still in existence.*^ A few li to the north- 

*• Vol, ii. p. 19. 47 Compare the accounts given by 

*s Vol. il p. 14 ; and conf. Ter- Hiuen Tsiang, Book vl 
gosson's Arckc^dogy in Indiat p, no. 



I INTRODUCTION. 

east of the city is the royal field where the prince, sitting 
underneath a tree, watched a ploughing-match. Fifty li 
to the east of the city is the royal garden called Lum- 
bini; it was here the queen entered the bath to wash 
herself, and, having come out on the northern side, ad- 
vanced twenty paces, and then holding a branch of the 
tree in her hand, as she looked to the east, brought forth 
the prince. When born he walked seven steps ; two 
dragon-kings washed the prince's body, — the place where 
this occurred was afterwards converted into a well, and 
here, as likewise at the pool, the water of which came down 
from above for washing (the child), the priests draw their 
drinking water. All the Buddhas have four places univer- 
sally determined for them: — (i.) The place for arriving at 
supreme wisdom ; {2.) The place for turning the wheel of 
the law; (3.) The place for expounding the true principles 
of the law and refuting the heretics; (4.) The place for 
descending to earth after going into the Trayastriihsas 
heaven to explain the law to their mothers. Other places 
are chosen according to existing circumstances. The 
country of Kapilavastu is now a great desert; you seldom 
meet any people on the roads for fear of the white elephants 
and the lions. It is impossible to travel negligently. 
Going east five ydja/nas from the place where Buddha was 
born, there is a country called Lan-mo (ES^magr^ma).**^ 

XXIIl. The king of this country obtained one share of 
the relics of Buddha's body. On his return home he built 
a tower, which is the same as the tower of Eamagr^ma. 
By the side of it is a tank in which lives a dragon, who 
constantly guards and protects the tower and worships 
there morning and night. When King AiSoka was living 
he wished to destroy the eight towers and to build eighty- 
four thousand others. Having destroyed seven, he next 
proceeded to treat this one in the same way.*^ The dragon 
therefore assumed a body and conducted the king within 

48 Vol. ii. p. 26. Cf . Fah-hian, ^ Of, Fo-sko-Ung-Uan-king, v. 
p. 89, n. L 2298 ; also ivfra, vol. ii. p. 27. 



F0'KW6-KL Ch. xxiii. xxiv. li 

his abode, and having shown him all the vessels and ap- 
pliances he used in his religions services, he addressed 
the king and said : " If you can worship better than this, 
then you may destroy the tower. Let me take you out ; 
I will have no quarrel with you/' King A^oka, knowing 
that these vessels were of no human workmanship, imme- 
diately returned to his home. This place having become 
desert, there was no one either to water it or sweep, but 
ever and anon a herd of elephants carrying water in 
their trunks piously watered the ground, and also 
brought all sorts of flowers and perfumes to pay religious 
worship at the tower. Some pilgrims from different 
countries used to come here to worship at the tower. On 
one occasion some of these met the elephants, and being 
much frightened, concealed themselves amongst the trees. 
Seeing the elephants perform their service according to 
the law, they were greatly affected. They grieved to 
think that there was no temple here or priests to per- 
form religious service, so that the very elephants had 
to water and sweep. On this they gave up the great 
precepts and took upon them the duties of SramanSras. 
They began to pluck up the brushwood and level the 
ground, and arrange the place so that it became neat and 
clean. They urged the king of the country to help make 
residences for the priests. Moreover, they built a temple 
in which priests still reside. These things occurred re- 
cently, since which there has been a regular succession 
(of priests), only the superior of the temple has always 
been a Sramanera.^ Three ydjanas east of this place is 
the spot where the royal prince dismissed his charioteer 
Chandaka and the royal horse, previous to their return. 
Here also is erected a tower. 

XXIV. Going eastward from this place iovii: ydjanas, we 
arrive at the Ashes-tower.^* Here also is a saiiglidrdma. 
Again going twelve ySjanas eastward, we arrive at the town 
of K u ^in a g ar a. To the north of this town, where the Lord 

so Vol. if. p. 27. 51 Yoi. ii, p. 31, 



lii INTRODUCTION. 

of tie World, lying by the side of the Hiranyavatt river, 
with his head to the north and a sal tree on either side of 
him, entered Nirvdna ; also in the place where Subhadra^^ 
was converted, the very last of all his disciples ; also where 
for seven days they paid reverence to the Lord of the World 
lying in his golden coffin ; also where Vajrapani ^^ threw 
down his golden mace, and where the eight kings divided the 
relics ; in each of the above places towers have been raised 
and sdnghdrdmds built, which still exist* In this city also 
there are but few inhabitants; such families as there are, are 
connected with the resident congregation of priests. Going 
south-east twelve yojanas^ from this place, we arrive at the 
spot where the Lichchhavis, desiring to follow Buddha 
to the scene of his Nirvdna^ were forbidden to do so. On 
account of their aifection for Buddha they were unwilling 
to go back, on which Buddha caused to appear between 
them and him a great and deeply-scarped river, which 
they could not cross. He then left with them his alms- 
bowl as a memorial, and exhorted them to return to their 
houses. On this they went back and erected a stone pil- 
lar, on which this account is engraved. 

XXV. From this going ^y^Q y6janas eastward, we arrive at 
the country of Vai^ali.^^ To the north of the city of V a i ^ a 1 i 
there is the vihdraoi the great forest,^^ which has a two- 
storied tower. This chapel was once occupied by Buddha. 
Here also is the tower which was built over half the body of 
Ananda. Within this city dwelt the lady AmrapS^li,^^ (who 

^^ Of. Fo-sho., p. 290. ham identifies it with the present 

^^ Or does this refer to the Bestarh, twenty miles north of Haji- 

Mallas throwing down their maces pAr. 
(hammers) ? ^ This chapel was situated in the 

^^ Laidlay has by mistake trans- neighbourhood of the present village 

lated the French S.W, instead of of Bakhra, about two miles N.N.W. 

S.E. But the French editors have of Besarh. It is alluded to in the 

also mistranslated the distance, Singhalese records as the Maha- 

which is twelve ydjanas, and not vano Vih4ro, From Burnouf we 

twenty. We have thus nineteen find it was built by the side of a 

ydjanas between 'Ku&insLgSirsi{Ka&ia,) tank known as the Markatahrada^ 

and Vai^alt (Besarh), which is as or Monkey tank {Introd. Bv'ddh. In- 

nearly correct as possible. rftVn, p. 74), {Man. Bud,y p. 356). 

^ Vaisali, a very famous city in ^ Of. Fo-$ko.f p. 253, 
the Buddhist records. Ounning- 



FO'KWO-KL Ch. XXV. liii 

hiilt) a tower for Buddha ; the ruins still exist. Three li 
to the south of the city, on the west side of the road, is the 
garden which the lady Ararapali gave to Buddha as a 
resting-place. When Buddha was about to enter Nirvdna^ 
accompanied by his disciples, he left Vai^ali by the west- 
ern gate, and turning his body to the right/^ he beheld the 
city and thus addressed his followers : "In this place I 
have performed the last religious act of my earthly career.*' 
Men afterwards raised a tower on this spot. Three li to 
the north-west of the city is a tower called " the tower of 
the deposited bows and clubs." The origin of this name 
was as follows : ^® — On one of the upper streams of the 
Ganges there was a certain country ruled by a king. One 
of his concubines gave birth to an unformed foetus, where- 
upon the queen being jealous, said, " Tour conception is 
one of bad omen." So they closed it up in a box of wood 
and cast it into the Gauges. Lower down the stream 
there was another king, who, taking a toar of observation, 
caught sight of the wooden box floating on the stream. 
On bringing it to shore and opening it, he found inside a 
tboueand children very fair, well formed, and most unique. 
The king hereupon took them and brought them up. When 
they grew up they turned out to be very brave and war- 
like, and were victorious over all whom thev went to 
attack. In process of time they marched against the 
kingdom of the monarch, their father, at which he was 
filled with consternation. On this his concubine asked 
the king why he was so terrified; to whom he replied, 
"The king of that country has a thousand sons, brave 
and warlike beyond compare, and they are coming to 
attack my country ; this is why I am alarmed." To this 
the concubine replied, "Fear not! but erect on the east 
of the city a high tower, and when the rebels come, place 
me on it; I will restrain them.'- The king did so, and 
when the invaders arrived, the concubine addressed them 

^ Cf. Fo'sho,, V. 1930 and n. 3. 

*^ For another account of this fable, cf. vol. ii. p. 71. 



FO-KWO'KL Ch. XXVII. Iv 

vd'iia, the D^vas acquainted King Ajata^atru of it. The king 
immediately set out after him at the head of his troops, 
and arrived at the banks of the river. The Lichchhavis of 
Vai^S,lt, hearing that Ananda was coming, likewise set out 
to meet him and arrived at the side of the river. Ananda 
then reflected that if he were to advance, King.Ajata^atru 
would be much grieved, and if he should go back, then 
the Lichchhavis would be indignant. Being perplexed, he 
forthwith entered the Saviddki called the *' brilliancy of 
flame," consuming his body, and entered Nirvdna in the 
midst of the river. His body was divided into two parts ; 
one part was found on either side of the river ; so the two 
kings, taking the relics of half his body, returned and 
erected towers over them.®^ 

XXVIL Crossing the river, and going south one ydjana, 
we arrive at Magadha and the town ofP&taliputra (Pa- 
lin-fu). This is the town in which King A^oka reigned. In 
the city is the royal palace, the different parts of which 
he commissioned the genii {demons) to construct by piling 
up the stones. The walls, doorways, and the sculptured 
designs are no human work. The ruins still exist. The 
younger brother of King AsSka having arrived at the 
dignity of an Arhat, was in the habit of residing in the 
hill Grldhrakiita, finding his chief delight in silent con- 
templation. The king respectfully requested him to come 
to his house to receive his religious offerings. His bro- 
ther, pleased with his tranquillity in the mountain, de- 
clined the invitation. The king then addressed his brother, 
saying, " If you will only accept my invitation, I will 
make for you a hill within the city." Then the king, pro- 
viding all sorts of meat and drink, invited the genii, and 
addressed them thus, " I beg you to accept my invitation 
for to-morrow ; but as there are no seats, I must request 
you each to bring his own." On the morrow the great 
genii came, each one bringing with him a great stone, four 

•^ Tor this account and generally about Vaisallt, cf. vol. u. book viL 
p. 66. 



Ivi INTRODUCTION. 

or five paces square. After the feast {the session), lie 
deputed the genii to pile up (their seats) and make a great 
stone mountain: and at the base of the mountain with five 
great square stones to make a rock chamber, in length about 
35 feet and in breadth 22 feet and in height ii feet or so. 

In this city (ie,, of Pataliputra or Patna) once lived a 
certain BrShman called Eadha-Sv§,mi (?) (Lo-tai-sz-pi-mi), 
of large mind and extensive knowledge, and attached to the 
Great Vehicle. There was nothing with which he was un- 
acquainted, and he lived apart occupied in silent medita- 
tion. The king of the country honoured and respected 
him as his religious superior. If he went to salute him, he 
did not dare to sit down in his presence. If the king, 
from a feeling of esteem, took him by the hand, the Brah- 
man thoroughly washed himself. For something like fifty 
years the whole country looked up to this man and placed 
its confidence on him alone. He mightily extended the 
influence of the law of Buddha, so that the heretics were 
unable to obtain any advantage at all over the priesthood. 

By the side of the tower of King A^oka is built a san- 
ghdrdma belonging to the Great Vehicle, very imposing 
and elegant. There is also a temple belonging to the 
Little Vehicle. Together they contain about 600 or yoo 
priests; their behaviour is decorous and orderly. Here 
one may see eminent priests from every quarter of the 
world; Sramanas and scholars who seek for instruction 
all flock to this temple. The BrS,hman teacher is called 
Manju^ri. The great Sramanas of the country, and all 
the Bhikshus attached to the Great Vehicle, esteem and 
reverence him ; moreover he resides in this sanghdrdma. 
Of all the kingdoms of Mid-India, the towns of this coun- 
try are especially large. The people are rich and prosper- 
ous ; they practise virtue and justice. Every year on the 
eighth day of the second month there is a procession of 
images. On this occasion they construct a four-wheeled 
car, and erect upon it a tower of five stages, composed of 
bamboos lashed together, the whole being supported by a 



FO'KWO'KL Ch. xxvii. Ivii- 

centre-post resembling a large spear witli three points, in 
height twenty-two feet and more. So it looks like a pagoda. 
They then cover it over with, fine white linen, which 
they afterwards paint with gaudy coloursv Having made 
figures of the dSvas, and decorated them with gold, silver, 
and glass, they place them under canopies of embroidered 
silk. Then at the four corners (of the car) they construct 
niches (shrines), in which they place figures of Buddha in 
a sitting posture, with a Bddhisattva standing in attend- 
ance. There are perhaps twenty cars thus prepared and 
differently decorated. During the day of the procession 
both priests and laymen assemble in great numbers. 
There are games and music, whilst they offer flowers and 
incense. The Erahm&chS,rta come forth to offer their invi- 
tations. The Buddhas, then, one after the other, enter 
the city. After coming into the town again they halt. 
Then all night long they burn lamps, indulge in games 
and music, and make religious offerings. Such is the 
custom of all those who assemble on this occasion from 
the different countries round about. The nobles and 
householders of this country have founded hospitals with- 
in the city, to which the poor of all countries, the destitute, 
cripples, and the diseased, may repair. They receive every 
kind of requisite help gratuitously. Physicians inspect 
their diseases, and according to their cases order them food 
and drink, medicine or decoctions, everything in fact that 
may contribute to their ease. When cured they depart 
at their convenience. King A^oka having destroyed seven 
(of the original) pagodas, constructed 84,000 others. The 
very first which he built is the great tower which stands 
about three li to the south of this city. In front of this 
pagoda is an impression of Buddha's foot,, {over which) 
they have raised a chapel, the gate of which faces the 
north. To the south of the tower is a stone pillar, about 
a ckang and a half in girth (iS feet), and three chang 
or so in height (35 feet). On the surface of this pillar 
is an inscription to the following effect : " King Asoka 
VOL. I. e 



Iviii INTRODUCTION. 

presented the whole of Jambudvipa to the priests of the 

four quarters, and redeemed it again with money, and 

this he did three times/' Three or four hundred paces 

to the north of the pagoda is the spot where Asoka was 

born (or resided). On this spot he raised the city of 

Ni-li, and in the midst of it erected a stone pillar, also 

about 35 feet in height, on the top of which he placed 

the figure of a lion, and also engraved an historical record 

on the pillar giving an account of the successive events 

connected with Ni-li, with the corresponding year, day, and 
month.62 

XXVIIL From this city proceeding in a south-easterly 
direction nine ySjanas, we arrive at a small solitary stone 
hill, on the top of which is a stone cell.®^ The stone cell 
faces the south. On one occasion, when Buddha was sit- 
ting in this cell, Sakra Deva, taking the divine musician 
PanchaiSikha,^* caused him to sound a strain in the place 
where Buddha was. Then Sakra D^va proposed forty- 
two questions to Buddha, drawing some traces upon a 
stone with his finger. The remains of the structure and 
tracings yet exist. There is a saitghdrdma built here. 
Going south-west from this one ydjana, we arrive at the 
village of Na-lo.^^ This was the place of Sariputra's birth. 
SS.riputra returned here to enter Nirvdna. A tower there- 
fore was erected here, which is still in existence. Going 
west from this one yojana, we arrive at the new Elya- 
griha. This was the town which King Ajatasatru built. 
There are two sa'figJidi^dmas in it. Leaving this town 
by the west gate and proceeding 300 paces, (we arrive 
at) the tower which King Aj§.tasatru raised over the 
share of Buddha*s relics which he obtained. Its height 
is very imposing. Leaving the south side of the city 
and proceeding southwards four li, we enter a valley 

^^ For an account of Magadha, see Manual of BuddMsmi pp. 289, 

cf. vol. ii. p. 82 ff. 290 ; also Childers' Pali Diet, sub 

^3 The Indra>^ila-grKh^ of Hiuen voc. Pa'Rcasikko. 
Tsiang, see vol. ii. p. 180. ^^ The Ksilapin^ka of Hiuen 

^ For an account of this event, Tsiang, voL ii. p. 177. 



FO'KWO-KL Ch. XXIX. lix; 

situated between five hills. These hills encircle it com- 
pletely like the walls of a town. This is the site of 
the old town of King BimbisS-ra. From east to west 
it is about five or six li, from north to south seven or 
eight li. Here S§,riputra and Mudgaly4yana first met 
Asvajit,^^ Here also the Nirgrantha made a pit with fire 
in it, and poisoned the food which he invited Buddha 
to eat. Here also is the spot where King Aj4tasatru, 
intoxicating a black elephant, desired to destroy Buddha.^'^ 
To the north-east of the city, in a crooked defile, (the 
physician) Jivaka^^ erected a vihdra in the garden of Amba- 
pali, and invited Buddha and his 1250 disciples to receive 
her religious offerings. The ruins still exist. Within the 
city all is desolate and without inhabitants 

XXIX. Entering the valley and striking the mountains 
towards the south-east, ascending 15 li we arrive at the 
hill called Grldhrakuta. Three li from the top is a stone 
cavern facing the south. Buddha used in this place to 
sit in meditation.^^ Thirty paces to the north-west is 
another stone cell in which Ananda practised meditation. 
The Deva M4ra Pisuna, having assumed the form of a 
vulture, took his place before the cavern and terrified 
Ananda. Buddha by his spiritual power pierced the 
rock, and with his outstretched hand patted Ananda's 
shoulder, 70 On this his fear was allayed. The traces of 
the bird and of the hand-hole are still quite plain ; on 
this account the hill is called " The Hill of the Vulture 
Cave.'* In front of the cave is the place where the four 
Buddhas sat down. Each of the Arhats likewise has a 
cave where he sat in meditation. Altogether there are 
several hundreds of these. Here also, when Buddha was 
walking to and fro from east to west in front of his cell, 
D^vadatta, from between the northern eminences of the 

* For this incident see vol. il p. ^ For these places see vol. ii. p. 

178. 153 ff. 

^^ For this incident see Fo sJio,, pp. '** Hinen Tsiang says " his /icod,** 

246-247. vol. ii. p. 154. 

® See vol. ii. p. 152. 



}x INTRODUCTION. 

mountain, rolled down athwart his path a stone which 
wounded Buddha's toe. The stone is still there. The 
hall in wdiich Buddha preached has been destroyed ; the 
foundations of the brick walls ^^ still exist, however. The 
peaks of this mountain are picturesque and imposing ; it 
is the loftiest of the fire mountains. Fa-Hian having 
bought flowers, incense, and oil and lamps in the new 
town, procured the assistance of two aged Bhikshus as 
guides. Fa-Hian, ascending the GridhrakMa mountain, 
offered his flowers and incense and lit his lamps for the 
night Being deeply moTed, he could scarcely restrain 
his tears as he said, " Here it was in bygone days Buddha 
dwelt and deliyered the Sura'/lgama SUtra, Fa-Hian, not 
privileged to be born when Buddha lived, can but gaze on 
the traces of his presence and the place which he occu- 
pied." Then he recited the Surangama ^^ in front of the 
cave, and remaining there all night, he returned to the 
new town. 

XXX. Some 300 paces north of the old town, on the west 
side of the road, is the Kalandav^nuvana mhdra. It still 
exists, and a congregation of priests sweep and water it. 
Two or three li to the north of the chapel is the Shi-mo- 
she-na (SamasS.na), which signifies " the field of tombs for 
laying the dead." Striking the southern hill and pro- 
ceeding westward 300 paces, there is a stone cell called 
the Pippala^^ cave, where Buddha was accustomed to sit 
in meditation after his mid-day meal. Still west five 
or six li there is a stone cave situated in the northern 
shade of the mountain and called Gbe-ti."^^ This is the 
place where 500 Arliats assembled after the Nirvdna of 
Buddha to arrange the collection of sacred books. At 
the time when the books were recited three vacant seats 



^^ It was, therefore, a structural the top of the Gridhrak<ita hill, and 

building, not a caye. how he was attacked by tigers, in 

'=* This SUtra must not be con- the "history of the high priests" 

fused with the expanded one of the {.H^^-sangrehuen). 

same name. There is a full accoux^t ^^ Vol. ii. p. 156. 

of this perilous visit of !t a-hian to ''* VoL ii. p. i6i». 



FO:KWO-KL Ch. xxxi. ki 

were specially prepared and adorned. The one on the 
left was for Sariputra, the one on the right for Mud- 
galyS^yana. The assembly was yet short of 500 by 
one Arhat ; and already the great Kasyapa was ascend- 
ing the throne when Ananda stood without the gate 
unable to find admission ;^^ on this spot they have raised 
a tower which still exists. Still skirting the mountain, 
we find very many other stone cells used by the Arhats 
for the purpose of meditation. Leaving the old city aad 
going north-east three li, we arrive at the stone cell of 
Devadatta, fifty paces from which there is a great square 
black stone. Some time ago there was a Bhikshu who 
walked forward and backward on this stone meditating 
on the impermanency, the sorrow, and vanity of his body 
(life). Thus realising th-e character of impurity, loathing 
himself, he drew his knife and would have killed himself/ 
But then he reflected that the Lord of tJae World had 
forbidden self-murder. But then again he thought, "Al- 
though that is so, yet I am simply anxious to destroy 
the three poisonous thieves (evil desire, hatred, ignorance),'' 
Then again he drew his knife and cut his throat. On the 
first gash he obtained the degree of Srotapanna ; when he 
had half done the work he arrived at the condition of 
An§,gamin, and after completing the deed he obtained the 
position of an Arhat and entered Nirvana. 

XXXI. Going west from this four ydjanas, we arrive at 
the town of Gay a. All within this city likewise is deso- 
late and desert. Going south 20 li, we arrive at the place 
where Bodhisattva, when alive, passed six years in self- 
inflicted austerities. This place is well wooded. From 
this place westward three li, is the spot where Buddha 
entered the water to bathe and the dSva lowered the branch 
of a tree to help him out of the water. Again, going 
north two li, we arrive at the place where the village girls ^^ 
gave the milk and rice to Buddha. From this going north 

7* Cf, Abstract of Four Lectures, ^6 Mi-kia for Gr&mika, or Gr^- 
P* 72. miki ; as Ni-kia, for Ka-ni kia. 



Ixii INTRODUCTION. 

two li is the spot where Buddha, seated on a stone under 
a great tree, and looking towards the east, ate the rice and 
milk. The tree and the stone still remain. The stone is 
about six feet square and two in height. In Mid-India 
the heat and cold are so equalised that trees will live for 
thousands of years, and even so many as ten thousand. 
Going north-east from this half a ySjana, we arrive at a 
stone cell, into which Bodhisattva entering, sat down with 
his legs crossed, and as he faced the west he reflected 
with himself, " If I am to arrive at the condition of per- 
fect wisdom, let there be some spiritual manifestation." 
Immediately on the stone wall there appeared the shadow 
of Buddha, in length somewhat about three feet. This 
shadow is still distinctly visible. Then the heavens and 
the earth were shaken, and all the devas in space cried 
out and said, " This is not the place appointed for the 
Buddhas (past or those to cotju) to arrive at perfect 
wisdom ; at a distance less than half a ydjana south-west 
from this, beneath the Pei-to tree, is the spot where all 
the Buddhas (jpast or yet to come) should arrive at that 
condition." The dSvas having thus spoken, immediately 
went before him, singing and leading the way with a view 
to induce him to follow. Then Bodhisattva, rising up, 
followed them. When distant thirty paces from the tree, 
a dSva gave him some grass of good omen.'^'^ Bodhisattva 
having accepted it, advanced fifteen paces. Then 500 blue 
birds "^^ came flying towards him, and having encircled Bod- 
hisattva three times, departed. Bodhisattva, then going 
forward, arrived under the Pei-to tree, and spreading out 
the grass of good omen, sat down with his face towards 
the east. Then it was that Mara-r§,ja dispatched three 
pleasure-girls from the northern quarter to come and tempt 
him, whilst MS,ra himself coming from the south, assailed 
him likewise. Then Bodhisattva letting the toe of his 
foot down to the earth, the whole army of MS,ra was scat- 

^ Kusa grass. vol. ii. p. 124. Consult also the notes 

^ For this and other incidents, see in Fah-hian (Seal's Bud, Pitg.t p. 1 23), 



FO-KWO-KL Ch. XXXII. Ixiii 

tered, and the three women were changed into hags. On 
the place above mentioned, where he inflicted on himself 
mortification for six years, and on each spot subsequently 
mentioned, men in after times raised towers and placed 
figures {of Buddha), which still remain. Buddha having 
arrived at supreme wisdom, for seven days sat contem- 
plating the tree, experiencing the joys of emancipation. 
On this spot they have raised a tower, as well as on the 
following, viz., where he walked for seven days under the 
Pei-to tree, from east to west ; where all the devas, hav- 
ing caused the appearance of a hall composed of the seven 
precious substances, for seven days paid religious worship 
to Buddha ; where the blind dragon Muchilinda for seven 
days encircled Buddha in token of respect; also where 
Buddha, seated on a square stone beneath a Nyagrodha 
tree, and with his face to the east, received the respectful 
salutation of BrahmS. ; also where the four heavenly kings 
respectfully offered him his alms-bowl; also where the 
500 merchants presented him with parched corn and 
honey ; also where he converted the K§<syapas, elder and 
younger brothers, and their thousand disciples. In the 
place where Buddha arrived at perfect reason there are 
three sanghdrdmas, in all of which priests are located. 
The dependants of the congregation of priests supply them 
with all necessaries, so that there is no lack of anything. 
They scrupulously observe the rules of the Vinaya with 
respect to decorum, which relate to sitting down, rising 
up, or entering the assembly; and the rules which the 
holy congregation observed during Buddha's lifetime are 
still observed by these priests. The sites of the four great 
pagodas have always been associated together from the 
time of the Nirvdna. The four great pagodas are those 
erected on the place where he was born, where he obtained 
emancipation, where he began to preach, and where he 
entered Nirvdna, 
XXXII. Formerly, when King Asoka was a lad,^® playing 

''* That is, in a previous birth. 



Ixiv INTRODUCTION. 

on the road, he met Sglkya Buddha going begging. The 
little boy, rejoiced at the chance, gave him a handful of 
earth as an offering. Buddha received it, and on his 
return sprinkled it on the ground where he took his exer- 
cise. In return for this act of charity the lad became an 
iron- wheel king and ruled over Jambudvipa. On assum- 
ing the iron-wheel he was on a certain occasion going 
through Jambudvtpa on a tour of inspection, at which 
time he saw one of the places of torment for the punish- 
ment of wicked men situated between the two iron- 
circle mountains. He immediately asked his attendant 
ministers, *' What is this place ? " To this they replied 
and said, " This is the place where Y§,ma-raja, the infernal 
king, inflicts punishment on wicked men for their crimes/' 
The king then began to reflect and .said, " If the demon 
king, in the exercise x>{ his function, requires to have a 
place of punishment for wicked men, why should not I, 
who rule men {on earth)^ have a place of punishment 
likewise for the guilty?" On tiis he asked his ministers, 
•"Who is there that I can appoint to make for me a hell,^® 
.and .to exercise authority therein for the punishment of 
wicked men ? " In reply they said, " None but a very 
wicked man can fulfil such an office." The king forthwith 
dispatched his ministers in every direction to seek for 
such a man. In the course of their search they saw, by 
the side of a running stream, a lusty great fellow of a 
black colour, with red hair and light eyes ; with the 
talons of his feet he caught the fish, and when he whistled 
to the birds and beasts, they came to him; and as they 
approached he mercilessly shot them through, so that none 
escaped. Having caught this man, he was brought before 
the king. The king then gave him these secret orders, 
'* You must enclose a square space with high walls, and 
with this enclosure plant every kind of flower and fruit 
(tree), and make beautiful alcoves, and arrange everything 
with such taste as to make people anxious to look within. 

^ For this incident see vol. ii. p. 85. 



FO-KWO-KL Ch, xxxir. Ixv 

Make a wide gate to it, and then when any one enters, 
seize him at oiice and subject him to every kind of 
torture. Let no one (who has once entered) ever go out 
again. And I strictly enjoin you, that if I even should 
enter, that you torture me also and spare not. Now, 
then, I appoint you lord of this place of torment !" It 
happened that a certain Bhikshu, as he was going his 
rounds befrmncc for food, entered the orate. The infernal 
keeper seeing him, made preparations to put him to 
torture. The Bhikshu, being much frightened, suppli- 
antly begged a moment's respite. '* Permit me, at least, 
to partake of my mid-day meal," he said. It so happened 
that just then another man entered tin place, on which 
the keeper directly seized him, and, putting him in a 
stone mortar, began to pound his body to atoms till a red 
froth formed. The Bhikshu having witnessed this spec- 
tacle, began to reflect on the impermanency, the sorrow, 
the vanity of bodily existence, that it is like a bubble and 
froth of the sea, and so he arrived at the condition of an 
Arhat. This having transpired, the infernal keeper laid 
hold of him and thrust him into a caldron of boiling water. 
The heart of the Bhikshu and his countenance were full of 
joy. The fire was extinguished and the water became cold, 
whilst in the middle of it there sprang up a lotus, on the 
top of which the Bhikshu took his seat The keeper forth- 
with proceeded to the king and said, "A wonderful miracle 
has occurred in the place of torture; would that your 
majesty would come and see it.'* The king said, " I dare 
not come, in consideration of my former agreement with 
you." The keeper replied, " This matter is one of great 
moment : it is only right you should come ; let us con- 
sider your former agreement changed." The king then 
directly followed him and entered the prison ; on which 
the Bhikshu, for his sake, delivered a religious discourse, 
so that the king believed and was converted. Then he 
ordered the place of torture to be destroyed, and repented 
of all the evil he had formerly comxnitted. From the 



Ixvi INTRODUCTION. 

time of his conversion he exceedingly honoured the three 
precious ones (i.e., Buddha, Dharma, Sangha), and went 
continually to the spot underneath the Pei-to tree for the 
purpose of repentance, self-examination, and fasting. In 
consequence of this, the queen on one occasion asted, 
" Where does the king go so constantly ? " The ministers 
replied, " He continually resides under the Pei-to tree." 
The queen hereupon, awaiting an opportunity when the 
king was not there, sent men to cut the tree down. The 
king repairing as usual to the spot, and seeing what had 
happened, was so overpowered with grief that he fell 
down senseless on the ground. The ministers, bathing 
his face with water, after a lont; time restored him to 
consciousness. Then the king piled up the earth on the 
four sides of the stump of the tree, and commanded the 
roots to be moistened with a hundred pitchers of milk. 
Then prostrating himself at full length on the ground, he 
made the following vow, " If the tree does not revive I 
will never rise up again." Ifo sooner had he done this 
than the tree began to force up small branches from the 
root, and so it continued to grow until it arrived at its 
present height, which is somewhat less than 1 20 feet. 

XXXIII. From this place going south three li, we arrive 
at a mountain called the Cock's-foot. The great K&syapa is 
at present within this mountain.^! He divided the moun- 
tain at its base, so as to open a passage (for himself). This 
entrance is now closed up (impassable). At a considerable 
distance from this spot there is a side chasm; it is in this 
the entire body of KS,^yapa is now preserved. Outside 
this chasm is the place where Kasyapa, when alive, washed 
his hands. The people of that region who are afflicted 
with headaches use the earth brought from the place as 
an ointment, and this immediately cures them. As soon 
as the sun begins to decline ^ the Arhats come and take 

*^ For an account of this inoun< been Arhats," &a ; but this is not so 

tain see vol. ii. p. 144. agreeable with the context as the 

^^ Or, it may be translated, translation I have given. 
** Therefore, since then, there have 



FO-KWO'KI. Ch. XXXIV. Ixvii 

their abode in this hill. Buddhist pilgrims of that and 
other countries come year by year to pay religious wor- 
ship to K§,^yapa ; if any should happen to be distressed 
with doubts, directly the sun goes down the Arhats arrive 
and begin to discourse with {the pilgrims) and explain 
their doubts and difficulties ; and, having done so, forth- 
with they disappear. The thickets about this hill are dense 
and tangled. There are, moreover, many lions, tigers, and 
wolves prowling about, so that it is not possible to travel 
without great care. 

XXXIV. Fa- Hian returning towards Paltaliputr a, kept 
along the course of the Ganges, and after going ten ydjanas 
in a westerly direction, arrived at a vihdra called "Desert" 
(Kwang-ye), in which Buddha resided. Priests still dwell 
in it. Still keeping along the course of the Ganges and 
going west twelve ydjanas, we arrive at the country of 
Ka^i and the city of B&n&ras. About ten li or so to the 
north-east of this city is the chapel of the deer park of 
the Rishis. This garden was once occupied. by a Praty^ka 
Buddha. There are always wild deer reposing in it for 
shelter. When the Lord of the World was about to arrive 
at supreme wisdom, all the devas in space began to chant 
a hymn and say, '* The son of Suddh&dana-r§,ja, who has left 
his home to acquire supreme wisdom, after seven days will 
arrive at the condition of Buddha." The Prat5''&a Buddha 
hearing this, immediately entered Nirvdna. Therefore the 
name of this place is the deer park of the Rishi. The world- 
honoured Buddha having arrived at complete knowledge, 
men in after ages erected a vihdra on this spot. Buddha 
being desirous to convert Ajiiata Kaundinya and his com- 
panions, known as the five men, they communed one with 
another and said, " This Sramana Gautama havin</ for 
six years practised mortifications, reducing himself to the 
daily use of but one grain of hemp and one of rice, and in 
spite of this having failed to obtain supreme wisdom, how 
much less shall he now obtain that condition by entering 
into men's society and removing the checks he placed 



Ixviii INTRODUCTION. 

Upon his words and thoughts and actions ! To-day when 
he comes here, let us carefully avoid all conversation with 
him." On Buddha's arrival the five men rose and saluted 
him, and here they have erected a tower; also on the fol- 
lowing spots, viz., on a site sixty paces to the north of the 
former place, where Buddha, seated with his face to the 
east, hegan to turn the wheel of the law (to preach) for 
the purpose of converting Kaundinya and his companions 
(known as) "the five men/' also on a spot twenty paces 
to the north of this, where Buddha delivered his predic- 
tion concerning Maitreya; also on a spot fifty paces to 
the south of this, where the dragon !fel§,patra asked Buddha 
at what time he should be delivered from his dragon-form ; 
in all these places towers have been erected which still exist. 
In the midst (of the park) there are two saiigJidrdmas which 
still have priests dwelling in them. Proceeding north- 
west thirteen ySjanas from the park of the deer, there is 
a country called Kausambi. There is a vihdra there called 
Gh6shira-vana (the garden of Ghdshira), in which Buddha 
formerly dwelt; it is now in ruins. There are congrega- 
tions here, principaUy belonging to the system known as 
the Little Vehicle. Eight ydjanas east of this place is a 
place where Buddha once took up his residence and con- 
verted an evil demon. They have also erected towers on 
various spots where he sat or walked for exercise when 
he was resident in this neighbourhood. There are saii- 
ghdrdmas still existing here, and perhaps a hundred 
priests. 

XXXV. Going 200 ySjanas south from this, there is a 
country called Ta-Thsin (Dakshina). Here is a safighd- 
rdma of the former Buddha K§,syapa.^^ It is constructed out 
of a great mountain of rock, hollowed to the proper shape. 

® This convent is described by district of the Dekhan. The King 

Hiuen Tsiang in Book x. It was Sadvaha, a friend of Ndglrjuna^ Was 

probably dedicated to P^rvati (the probably the same as the Sindhnka 

Po-lo-yu of Fa hian, wliich he trans- of the Vayu-Purdna. He is called 

lates ''pigeon " — pdrdvata) or Chan- Shi-in-teh-kia by I-tsing. 
d^ aud is situated in the Chanda 



FO^KWO-KL Ch. xjcxv. ixix 

This building has altogether 'five stages. The lowest is made 
with elephant figures, and has five hundred stone cells in 
it. The second is made with lion shapes, and has four 
hundred chambers. The third is made with horse shapes, 
and has three hundred chambers. The fourth is made 
with ox shapes, and has two hundred chambers. The fifth 
is made with dove shapes, and has one hundred chambers 
in it. At the very top of all is a spring of water, which, 
flowing in a stream before the rooms, encircles each tier, 
and so, running in a circuitous course, at last arrives at 
the very lowest stage of all, where, flowing past the cham- 
bers, it finally issues through the door. Throughout the 
consecutive tiers, in various parts of the building, windows 
have been pierced through the solid rock for the admis- 
sion of light, so that every chamber is quite illuminated 
and there is no darkness. At the four corners of this edi- 
fice they have hewn out the rock into steps, as means for 
ascending. Men of the present time,, being small of sta- 
ture, ascend the ladder and thus reach the top in the usual 
way; but men of old reached it with one foot.^* The reason 
why they name this building Po-lo-yu is from an Indian 
word signifying " pigeon." There are always Arhats abid- 
ing here. This land is barren and without inhabitants. 
At a considerable distance from the hill there are villages, 
but all of them are inhabited by heretics. They know 
nothing of the law of Buddha, or Sramanas, or Brahmanas, 
or of any of the different schools of learning. The men 
of that country continually see persons come flying to the 
temple. On a certain occasion there were some Buddhist 
pilgrims from difierent countries who came here to pay 
religious worship. Then the men of the villages above 
alluded to asked them, saying, " Why do you not fly ? 
All the religious persons hereabouts that we see (are able 
to) fly." These men then answered by w^ay of excuse, 
" Because our Mdngs are not yet perfectly formed.*' The 
country of Ta-Thsin (Dekhan) is precipitous and the roads 

^^ Referring perhaps to the one-footed men of Ktesias. It may possibly 
be, " at one bound,** 



Ixx INTRODUCTION. 

dangerous. Those who wish to go there, even if they 
know the place, ought to give a present to the king of the 
country, either money or goods. The king then deputes 
certain men to accompany them as guides, and so they 
pass the travellers from one place to another, each party 
pointing out their own roads and intricate bypaths. Fa- 
Hian finding himself in the end unable to proceed to 
that country, reports in the above passages merely what 
he has heard. 

XXXVI. From BS,n§,ras going eastward we arrive at the 
town of P§,taliputra again. The purpose of Fa-Hian was 
to seek for copies of the Vinaya Pitaka ; but throughout 
the whole of Northern India the various masters trusted to 
tradition only for their knowledge of the precepts, and had 
no originals to copy from. Wherefore Fa-Hian had come 
even so far as Mid-India. But here in the safighdrdma 
of the Great Vehicle he obtained one collection of the 
precepts, viz., the collection used by the Mah^sanghika 
assembly. This was that used by the first great assembly 
of priests during Buddha's lifetime. It is reported that 
this was the one used in the J^tavana viMra. Except 
that the eighteen sects have each their own private 
rules of conduct,^^ they are agreed in essentials. In 
some minor details they differ, as well as in a more or 
less exact attention to matters of practice. But the collec- 
tion (of this sect) is regarded as the most correct and com- 
plete. Moreover, he obtained one copy of precepts from 
dictation, comprising about 7000 gdthds. This version 
was that used by the assembly belonging to the school of 
the SarvastivS.das ; the same, in fact, as is generally used 
in China. The masters of this school also hand down the 
precepts by word of mouth, and do not commit them to 
writing. Moreover, in this assembly he obtained a copy 
of the Samyuhtdhhidharma-hrviaya Sastra^ including alto- 
gether about 6000 gdthds. Moreover, he obtained a copy 
of the Nirvdna SUtra, consisting altogether of 2500 verses. 

® Vide I-tsiug, Nan-haij § 25. 



FO-KWO-KL Ch. XXXVII. Ixxi 

Moreover, he obtained in one volume the Vdipulya-pari- 
nirvdna Sutra, containing about 5000 verses. Moreover, 
he procured a copy of the Abhidhar7)ia according to the 
school of the Mahasanghikas. On this account Fa-Hian 
abode in this place for the space of three years engaged 
in learning to read the Sanskrit ^^ books, and to converse in 
that language, and in copying the precepts. When To- 
ching arrived in Mid-India and saw the customary beha- 
viour of the Sramanas, and the strict decorum observed by 
the assembly of priests, and their religious deportment, 
even to the smallest matters, then, sorrowfully reflecting 
on the meagre character of the precepts known to the 
different assemblies of priests in the border-land of China, 
he bound himself by a vow and said, " From the present 
time for ever till I obtain the condition of Buddha, may 
I never again be born in a frontier country.*' And in 
accordance with this expression of his wish, he took up 
his permanent abode in this place, and did not return. 
And so Fa-Hian, desiring, according to his original purpose, 
to spread the knowledge of the precepts throughout the 
land of Han (China), returned alone. 

XXXVIL Following down the river Ganges in an easterly 
direction for eighteen ySjanas, we come to the great king- 
dom ofChen-po (ChampS,) on its southern shore. In the 
place where Buddha once dwelt, and where he moved 
to and fro for exercise, also where the four previous 
Buddhas sat down, in all these places towers have been 
erected, and there are still resident priests. From this 
continuing to go eastward nearly fifty ySjanas, we arrive 
at the kingdom ofTamralipti. This is at the sea-mouth. 
There are twenty-four saiighdrdmas in this country; all of 
them have resident priests, and the law of Buddha is 
generally respected. Fa-Hian remained here for two 
years, writing out copies of the sacred books (s^tras) and 
drawing image-pictures. He then shipped himself on 
board a great merchant vessel. Putting to sea, they pro- 
se j^an. 



Ixsrii INTRODUCTION. 

ceededin a south-westerly direction, catching the first fair 
wind of the winter season. They sailed for fourteen 
days and nights, and arrived at the country of the lions 
(Siiiihala, Ceylon). Men of that country (Tamralipti) 
say that the distance between the two is about 700 
ydjanas. This kingdom {of lions) is situated on a great 
island. Prom east to west it is fifty ydjanas^ and from 
north to south thirty yojanas. On every side of it are 
small islands, perhaps amounting to a hundred in num- 
ber. They are distant from one another ten or twenty li 
and as much as 2CX) li. All of them depend on the great 
island. Most of them produce precious stones and pearls. 
The mdni-gQw. is also found in one district, embracing 
a surface perhaps of ten li. The king sends a guard to 
protect the place. If any gems- are found, the king claims 
three out of every ten. 

XXXVIII. This kingdom had originally no inhabitants, 
but only demons and dragons dwelt in it. Merchants of dif- 
ferent countries (Jiowever) came here to trade. At the time 
of traffic, the demons did not appear in person, but only 
exposed their valuable commodities with the value affixed. 
Then the merchantmen, according to the prices marked, 
purchased the goods and took them away. But in conse- 
quence of these visits (cominff, going, and stopping), men 
of other countries, hearing of the delightful cliaracter of 
the placCj flocked there in great numbers, and so a great 
kingdom was formed. Tliis country enjoys an agreeable 
climate, without any differences in winter or summer. The 
plants and trees are always verdant. The fields are sown 
just according to men's inclination; there are no fixed 
seasons. Buddlia came to this country from a desire to 
convert a malevolent dragon. By his spiritual power he 
planted one foot to the north of the royal city, and one on 
the top of a mountain, the distance between the two being 
fifteen ydjanas, . Over the foot-impression (on the hill) to 
the north of the royal city, is erected a great tower, in height 
470 feet It is adorned with gold and silver, and perfected 



FO-KWO-KI. Ch. XXXviil Ixxiii 

with every precious substance. By the side of this 
tower, moreover, is erected a sain^ghdrdma, which is called 
Abha y agiri, containing 5000 priests. They have also built 
here a hall of Buddha, which is covered with gold and 
silver engraved work, conjoined with all precious sub- 
stances. In the midst of this hall is a jasper figure (of 
Buddha), in height about 22 feet. The entire body glitters 
and sparkles with the seven precious substances, whilst the 
various characteristic marks are so gloriously portrayed 
that no words can describe the effect. In the right hand 
it holds a pearl of inestimable value. Pa-Hian had now 
been absent many years from the land of Han ; the man- 
ners and customs of the people with whom he had inter- 
course were entirely strange to him. The towns, people, 
mountains, valleys, and plants and trees which met his 
eyes, were unlike those of old times. Moreover, his fellow- 
travellers were now separated from him— some had re- 
mained behind, and some were dead. To consider the 
shadow {of the past) was all that was left him ; and so his 
heart was continually saddened. All at once, as he was 
standing by the side of this jasper figure, he beheld a 
merchant present to it as a religious offering a white 
taffeta fan of Chinese manufacture. Unwittingly (Fa- 
Hian) gave way to his sorrowful feelings, and the tears 
flowing down filled his eyes. A former king of this 
country sent an embassy to Mid-India to procure a slip of 
the Pei-to tree. This they planted by the side of the Hall 
of Buddha. When it was about 220 feet high, the tree 
began to lean towards the south-east. The king, fearing it 
would fall, placed eight or nine surrounding props to sup- 
port the tree. Just in the place where the tree was thus 
supported it put forth a branch which pierced through the 
props, and, descending to the earth, took root. This branch 
is about twenty inches round. The props, although pierced 
through the centre, still surround {the ^ree), which stands now 
without their support, yet men have not removed them. 
Under the tree is erected a chapel, in the middle of which 

VOL. I. f 



Ixxiv INTRODUCTION. 

is a figure (of Buddha) in a sitting posture. Both the 
clergy and laity pay reverence to this figure with little 
intermission. Within the capital, moreover, is erected 
the chapel of the tooth of Buddha, in the construction 
of which all the seven precious substances have been 
employed. The king purifies himself according to the 
strictest Br^hmanical rules, whilst those men within the 
city who reverence (this relic) from a principle of belief 
also compose their passions according to strict rule. This 
kingdom, from the time it has been so governed, has 
suffered neither from famine, calamity, nor revolution. The 
treasury of this congregation of priests contains numerous 
gems and a m(^m-jewel of inestimable value. Their king 
once entered the treasury, and, going round it for the 
purpose of inspection, he saw there this mdni-gem. On 
beholding it, a covetous feeling sprung up in his heart, 
and he desired to take it away with him. For three days 
this thought afflicted him, but then he came to his right 
mind. He directly repaired to the assembly of the priests, 
and bowing down his head, he repented of his former 
wicked purpose, and addressing them, said, " Would that 
you would make a rule from this time forth and for ever, 
on no account to allow a king to enter your treasury, and 
no Bhiksliu except he is of forty years* seniority — after 
that time he may be permitted to enter." There are many 
noblemen and rich householders within the city. The 
houses of the Sa-poh (Sabaean) merchants are very beau- 
tifully adorned. The streets and passages are smooth and 
level. At the head of the four principal streets there are 
preaching halls. On the 8th, 14th, and isthday of the 
month they prepare a lofty throne within each of these 
buildings, and the religious members of the community of 
the four classes all congregate to hear the preaching of 
the law. The men of this country say that there are in 
the country altogether fifty or sixty thousand priests, all 
of whom live in community {Jidve their food [commons] 
provided). Besides these, the king supplies five or six 



FO-KWO'KL Ch. XXXVIII. Ixxv 

thousand persons within the city with food in common 
(o7\ with common food (commons)). These persons, when 
they require, take their alms-bowls and go {to the 
appointed place), and, according to the measure of the 
bowls, fill them and return. They always bring out the 
tooth of Buddha in the middle of the third month. Ten 
days beforehand, the king magnificently caparisons a great 
elephant, and commissions a man of eloquence and ability 
to clothe himself in royal apparel, and, riding on the 
elephant, to sound a drum and proclaim as follows: — 
" Bodhisattva during three AsaitkhySya Jcalpas underwent 
every kind of austerity ; he spared himself no personal 
sufferings ; he left his country, wife, and child ; moreover, 
he tore out his eyes to bestow them on another, he man- 
gled his flesh to deliver a dove (from the hawk), he sacri- 
ficed his head in alms, he gave his body to a famishing 
tiger, he grudged not his marrow or brain. Thus he 
endured every sort of agony for the sake of all flesh. More- 
over, when he became perfect Buddha, he lived in the world 
forty -nine years preaching the law and teaching and 
converting men. He gave rest to the wretched, he saved 
the lost. Having passed through countless births, he then 
entered Nirvdna, Since that event is 1497 years. The 
eyes of the world were then put out, and all flesh deeply 
grieved. After ten days the tooth of {this same) Buddha 
will be broufjht forth and taken to the Abhavadri vihdra. 
Let all ecclesiastical and lay persons within the kingdom, 
who wish to lay up a store of merit, prepare and smooth 
the roads, adorn the streets and highways ; let them scatter 
every kind of flower, and offer incense in religious reve- 
rence to the relic." This proclamation being finished, the 
king next causes to be placed on both sides of the pro- 
cession-road representations of the five hundred bodily 
forms which BSdhisattva assumed during his successive 
births. For instance, his birth as Sudana;^^ his appearance 

^ The Suddna Jdtdka, the same and the Sdma Jdtaka are among the 
as the Vessantara Jdtaka ; both this Sanchi sculptures. 



liv INTRODUCTION. 

from the tower, saying, " You are my children. Then 
why are you rebellious ? " They replied, " Who are you 
that say you are our mother ? " The concubine replied, 
'' If ye will not believe me, all of you look up and open your 
mouths." On this the concubine, with both her hands, 
pressed her breasts, and from each breast proceeded 
five hundred jets of milk, which fell into the mouths 
of her thousand sons. On this the rebels, perceiving 
that she was indeed their mother, immediately laid down 
their bows and clubs. The two royal fathers, by a 
consideration of these circumstances, were able to arrive 
at the condition of Praty^ka Baddhas, and the tower 
erected in their honour remains to this day. In after 
times, when the Lord of the World arrived at supreme rea- 
son, he addressed his disciples in these words, " This is 
the place where I formerly laid aside my bow and my 
club." Men in after times, coming to know this, founded 
a tower in this place, and hence the name. The thousand 
children are in truth the thousand Buddhas of this Bhadra- 
kalpa. Buddha, when standing beside this tower, ad- 
dressed Ananda thus, " After" three months T must enter 
Nirvdna" on which occasion MSra-rSja so fascinated the 
mind of Ananda that he did not request Buddha to remain 
in the world. Going east from this point three or four li 
there is a tower. One hundred years after the Nirvdum of 
Buddha there were at Vai^all certain Bhikshus who broke 
the rules of the Vinaya iu ten particulars,^ saying that 
Buddha had said it was so, at which time the Arhats and 
the orthodox Bhikshus, making an assembly of 700 
ecclesiastics, compared and collated the Vinaya Pitaka 
afresh. Afterwards men erected a tower on this spot, 
which still exists. 

XXVI. Going four yojanas east, we arrive at the conflu- 
ence of the five rivers. When Ananda was going from the 
country of Magadha towards Vaisali, desiring to enter Nir- 

^ For an account of this council (rule-holding Bhikshus), which may 

see Ahstract of Four Lectures, Lect. ii. either be enclitic, or mean *' a mixed 

There is an expression fan fu after multitude." 
the words "orthodox Bhikshus" 



Ixxvi INTRODUCTION, 

as S^ma ; his birth as the king of the elephants, and as au 
antelope. These figures are all beautifully painted in divers 
colours, and have a very life-like appearance. At length 
the tooth of Buddha is brought forth and conducted alone: 
the principal road. As they proceed on the way, religious 
offerings are made to it. When they arrive at the Abhaya 
vihdra they place it in the Hall of Buddha, where the clergy 
and laity all assemble in vast crowds and burn incense, and 
light lamps, and perform every kind of religious ceremony, 
both night and day, without ceasing. After ninety com- 
plete days they again return it to the vihdra within the 
city. This chapel is thrown open on fast days for the 
purpose of religious worship, as the law (of Buddha) directs. 
Forty li to the east of the Abhaya vihdra is a mountain, 
on which is built a chapel called Po-ti {Bodhi) ; there are 
about 2000 priests in it. Amongst them is a very 
distinguished Shaman called Ta-mo-kiu-ti (Dbarmak6ti 
or Dharmagupta). The people of this country greatly 
respect and reverence him. He resides in a cell, where 
he has lived for about forty years. By the constant prac- 
tice of benevolence he has been able to tame the serpents 
and mice, so that they stop together in one cell, and do 
not hurt one another. 

XXXIX. Seven li to the south of the capital is a chapel 
called Mahavih&ra, in which there are 3000 priests. 
Amongst them was a yqyj eminent Sramana, whose life 
was so pure that the men of the country generally gave 
him credit for being an Arhat. At the time of his approach-" 
ing death, the king, having come to inspect and inquire, 
according to the custom of the law, assembled the priests 
and asked the Bhikshu, *' Hast thou attained reason ? " 
On which he made reply in truth, " I am an Arhat." 
After his death, the kin^i: immediatelv examined the 
sacred books, with a view to perform the funeral ob- 
sequies according to the rules for such as are Arhats. 
Accordingly, about four or five li to the east of the vihdra 
they raised a very great pyre of M^ood, about 34 feet square 



FO'KWO-KL Ch. XXXIX. Ixxvii 

and of the same height. Near the top they placed tiers 

of sandal-wood, aloe, and all kinds of scented wood. On 

the four sides they constructed steps. Then, taking some 

clean and very white camlet cloth, they bound it around 

and above the pyre. They then constructed above a 

funeral carriage, like the hearses used in this country, 

except that there are no dragon-ear handles (cf. ting urh). 

Then, at the time of the cremation {dava)^ the king, 

accompanied by the four classes of the people, assembled 

in great numbers, came to the spot provided with flowers 

and incense for religious offerings, and followed the hearse 

till it arrived at the place of the funeral ceremony. The 

king, then, in his own person, offered religious worship 

with flowers and incense. This being over, the hearse 

was placed on the pyre, and oil of cinnamon poured over 

it in all directions. Then they set light to the whole. At 

the time of kindling the fire, the whole assembly occupied 

their minds with solemn thoughts. Then removing their 

upper garments, and taking their wing-like fans, which 

they use as sun-shades, and approaching as near as pos* 

sible to the pyre, they flung them into the midst of the 

fire in order to assist the cremation. When all was over, 

they diligently searched for the bones and collected them 

together, in order to raise a tower over them. Fa-Hian 

did not arrive in time to see this celebrated person alive, 

but only to witness his funeral obsequies. At this time, 

the king, being an earnest believer in the law of Buddha, 

desired to build a new viMra for this concrreRation of 

priests. First of all he provided for them a great feast, 

after which he selected a pair of strong working oxen and 

ornamented their horns with gold, silver, and precious 

things. • Then providing himself with a beautiful gilded 

plough, the king himself ploughed round the four 

sides of the allotted space ;^^ after which, ceding all 

personal right over the land, houses, or people within 

the area thus enclosed, he presented {the whole to thfi 

^ A hin^f or 15^^^^ acres. 



Ixxviii INTROD UCTION. 

priests). Then he caused to be engraved on a metal 
plate (the following inscription): — "From this time and 
for all generations hereafter, let this property be handed 
down from one (body of priests) to the other, and let no 
one dare to alienate it, or change {the character of) the 
grant." When Pa-Hian was residing in this country, he 
heard a religious brother from India, seated on a high 
throne, reciting a sacred book and saying, *' The PS,tra 
(alms'lowl) of Buddha originally was preserved in Vaisalt, 
but now it is in the borders of Gandhara. After an un- 
certain period of years [Fa-Hian, at the time of the recital, 
heard the exact number of years, but he has now forgotten 
it], it will go on to the country of the western Yu-chi. 
After another period it will go to the country of Khotan. 
After a similar period it will be transported to Kouch6, 
In about the same period it will come back to the land of 
Han ; after the same period it will return to the land of 
lions (Simhala, Ceylon); after the same period it will 
return to Mid-India ; after which it will be taken up into 
the Tushta heaven. Then Maitreya Bodhisattva will ex- 
claim with a sigh, * The alms-dish of S^kyamuni Buddha . 
has come.' Then all the D§vas will pay religious worship 
to it with flowers and incense for seven days. After this 
it will return to Jambudvipa, and a sea-dragon, taking it, 
will carry it within his palace, awaiting till Maitreya is 
about to arrive at complete wisdom, at which time the 
bowl, again dividing itself into four as it was at Urst, will 
re-ascend the Pin-na^^ mountain. After Maitreya has 
arrived at supreme wisdom, the four heavenly Kings will 
once more come and respectfully salute him as Buddha, 
after the same manner as they have done to the former 
Buddhas. The thousand Buddhas of this Bhadra-kalpa 
will all of them use this same alms-dish ; when the bowl 
has disappeared, then the law of Buddha will gradually 
perish ; after which the years of man's life will begin to 
contract until it be no more than five years in duration. 

^ In some places this is written An<na, as though for (Sum)ana. 



FO-KWO-KL Ch. XL. Ixxix 

At the time of its being ten years in length, rice and butter 
will disappear from the world, and men will become ex- 
tremely wicked. The sticks they grasp will then trans- 
form themselves into knives and clubs, with which they 
will attack one another, and wound and kill each other. 
In the midst of this, men who have acquired religious 
nierit will escape and seek refuge in the mountains ; and 
when the wicked have finished the work of mutual de- 
struction, they will come from their hiding-places, and 
will converse together and say, * Men of old lived to a very 
advanced age, but now, because wicked men have indulged 
without restraint in every transgression of the law, our 
years have dwindled down to their present short span, 
even to the space of ten years. Now, therefore, let us 
practise every kind of good deed, encouraging within our- 
selves a kind and loving spirit ; let us enter on a course 
of virtue and righteousness.' Thus, as each one practises 
faith and justice, their years will begin to increase in 
double ratio till they reach 80,000 years of life. At the 
time when Maitreya is born, when he first begins to de- 
clare his doctrine (turn the wheel of the law), his earliest 
converts will be the followers of the bequeathed law of 
Sakya Buddha, those who have forsaken their families, 
those who have sought refuge in the three sacred names, 
those who have kept the five great commandments, and 
attended to their religious duties in making continued offer- 
ings to the three precious objects of worship. His second 
and third body of converts shall be those who, by their pre- 
vious conduct, have put themselves in a condition for salva- 
tion." Fa-Hian, on hearing this discourse, wished to copy it 
down, on which the man said, '* This lias no Scripture-origi- 
nal; I only repeat by word of mouth (what I have leamedy^ 
XL. Fa-Hiau resided in this country for two years. Con- 
tinuing his search, he obtained a copy of the Vinaya Pitaka 
according to the school of the Mahislisakas. He also ob- 
tained a copy of the Great Agama (Dirghagama), and of tlie 
Miscellaneous Aganna {Saiuyuktagama), and also a coUec- 



Ixxx INTRODUCTION. 

tion of the Miscellaneous Pitaka (Sannipdta). All these 
were hitherto unknown in the land of Han. Having ' 
obtained these works in the original language (Fan), 
he forthwith shipped himself on board a great merchant 
vessel, which carried about two hundred men. Astern of 
the great ship was a smaller one, in case the larger vessel 
should be injured or wrecked. Having got a fair wind, they 
sailed eastward for two days, when suddenly a tempest 
(typhoon) arose, and the ship sprung a leak. The mer- 
chants then desired to haul up the smaller vessel, but the 
crew of that ship, fearing that a crowd of men would rush 
into her and sink her, cut the towing cable and she fell off. 
The merchantmen were greatly terrified, expecting their 
death momentarily. Then dreading lest the leak should 
gain upon them, they forthwith took their heavy goods 
and merchandise and cast them overboard. Fa-Hian also 
flung overboard his water-pitcher (kundikd) and his wash- 
ing-basin, and also other portions of his property. He was 
only afraid lest the merchants should fling into the sea his 
sacred books and images. And so with earnestness of heart 
he invoked Avalokit^^vara, and paid reverence to the Bud- 
dhist saints (the priesthood) of the land of Han, speaking 
thus : " I indeed have wandered far and wide in search of 
the law. Oh, bring me back again, by your spiritual 
power, to reach some resting-place." And so the hurri- 
cane blew on for thirteen days and nights; they then 
arrived at the shore of a small island, and on the tide 
going out they found the place of the leak. Having forth- 
with stopped it up, they again put to sea on their onward 
voyage. In this ocean there are many pirates, who, coming 
on you suddenly, destroy everything. The sea itself is 
boundless in extent ; it is impossible to know east or west 
except by observing the sun, moon, or stars, and so pro- 
gress. If it is dark, rainy weather, the only plan is to 
steer by the wind without guide. During the darkness 
of ni<?ht we onlv see the ^reat waves beatins^ one 
against the other and shining like fire, whilst shoals of 



FO'KWO'KL Ch. XL. Ixxxi 

sea-monsters of every description (surround the ship). 

The merchants, perplexed, knew not tgwards what land 

they were steering* The sea was bottomless and no 

soundings could be found, so that there was no chance 

of anchoring. At length, the weather clearing up, they 

got their right bearings, and once more shaped a correct 

course and proceeded onwards; but if {duriny the lad 

weather) they had happened to have struck on a hidden 

rock, there could have been no escape. Thus they voyaged 

for ninety days and more, when they arrived at a country 

called Ye-po-ti (Java, or, perhaps, Sumatra). In this 

country heretics and BrS,hmans flourish, but the law 

of Buddha is not much known. Stopping here the 

best portion of five months, Fa-Hian again embarked on 

board another merchant vessel, having also a crew of two 

hundred men or so. They took with them fifty days* 

provisions, and set sail on the i6th day of the fourth 

month. Fa-Hian kept his "rest" on board this ship. 

They shaped a course north-east for Kwang-chow. After 

a month and some days, when sounding the middle 

watch of the night, a black squall suddenly came on, 

accompanied with pelting rain. The merchantmen and 

passengers were all terrified. Pa-Hian at this time also, 

with great earnestness of mind, again entreated Aval8- 

kitesvara and all the priesthood of China to exert their 

divine power in their favour, and protect them till daylight.^^ 

When the day broke, all the Br&hmans, consulting together^ 

said, " It is because we have got this Srarnana on board we 

have no luck, and have incurred this great mischief. Come, 

let us land this Bhikshu on any island we meet, and let. 

us not all perish for the sake of one man." The religious 

patron {Ddnapati) of Fa-Hian then said, " If you land this 

Bhikshu, you shall also land me with him ; and if not, 

you had better kill me : for if you put this Srarnana on 

shore, then, when I arrive in China, I will go straight to 

the king and report you ; and the king of that country 

^ Cf. •iivx"^^^ ^pi.€pav yeviffdaij Acts xxiii. 29. 



Ixxxii INTRODUCTION. 

is a firm believer in the law of Buddha, and greatly honours 
the Bhikshus and priests." The merchantmen on this 
hesitated, and (in the end) did not dare to land him. 
The weather continuing very dark, the pilot's observa- 
tions were perversely wrong.^^ Nearly seventy days 
had now elapsed. The rice for food and the water for 
congee were nearly all done. They had to use salt water 
for cooking, whilst they gave out to every man about two 
pints of fresh water. And now, when this was just ex- 
hausted, the merchants held a conversation and said, *' The 
proper time for the voyage to Kwang-Chow is about fifty 
days, but now we have exceeded that time these many 
days — shall we be perverse ?" On this they put the ship on 
a north-west course to look for land. After twelve davs' 
continuous sailing, they arrived at the southern coast 
of Lau- Shan which borders on the prefecture of Chang- 
Kwang, They then obtained good fresh water and vege- 
tables ; and so, after passing through so many dangers and 
difficulties and such a succession of anxious days, (the 
pilgrim) suddenly amved at this shore. On seeing the 
Li-ho vegetable (a sort of reed), he was confident that this 
was indeed the land of Han. But not seeing any men or 
traces of life, they knew not what place it was. Some said 
they had not yet arrived at Kwang-chow, others main- 
tained they had passed it. In their uncertainty, therefore, 
they put off in a little boat, and entered a creek to look for 
some one to ask where they were. Meeting with two 
hunters, they got them to go back with them, making Fa- 
Hian interpret their words and question them. Fa-Hian 
having first tried to inspire them with confidence, then 
leisurely asked them, " What men are you ? " They re- 
plied, "We are disciples of Buddha." Then he asked, 
** What do you look for in these mountains here ? " They 
prevaricated, and said, "To-morrow is the 15th day of 
the seventh month, and we were anxious to catch some- 

w That is, he was perverse in following his wrong observations, or 

calculations. 



FO'KWO-KL Ch. XL. Ixxxiii 

thing to sacrifice to Buddha." Again he asked, " What 
country is this ? " They replied, " This is Tsing-Chow, on 
the borders of the prefecture of Chang-Kwang, dependent 
on the house of Liu." Having heard this, the merchants 
were very glad, and immediately begging that their goods 
might be landed, they deputed men to go with them to 
Chang-Kwang. The prefect, Li-I, who was a faithful fol- 
lower of the law of Buddha, hearing that there was a 
Sramana arrived with sacred books and images in a ship 
from beyond the seas, immediately proceeded to the shore 
with his followers to escort the books and sacred figures to 
the seat of his government. After this the merchants 
returned towards Yang-Chow. Meanwhile Liu arriving 
at Tsing-Chow,^^ entertained Fa-Hian for the whole 
winter and summer. The suaimer period of rest being 
over, Ta-Hiau, removed from the society of his fellow- 
priests for so long, was anxious to get back to Chang'an. 
But as his plans were important, he directed his course 
first towards the southern capital. Having met the priests, 
he exhibited the sacred books he had brought back. 

Ea-Hian, leaving Chang^an, was six years in arriving at 
Mid-India, He resided there during six years,and was three 
years more before he arrived at Tsing-Chow. He had suc- 
cessively passed through nearly thirty different countries. 
In all the countries of India, after passing the sandy 
desert, the dignified carriage of the priesthood and the 
surprising influence of religion cannot be adequately de- 
scribed. But because our learned doctors had not heard 
of these things, he was induced, regardless of personal risk, 
to cross the seas, and to encounter every kind of danger in 
returning home. Having been preserved by divine power 
(hy the three konouraUe ones), and brought through all 
dangers safely, he was further induced to commit to writ- 
ing these records of his travels, desiring that honourable 
readers might be informed of them as well as himself. 

»2 Fa for cU (?). 



( Ixxxiv ) 



THE MISSION 

OF 

SUNG-YUNi AND HWEI SANG 

TO OBTAIN 

BUDDHIST BOOKS IN THE WEST,^ (518 a.d,) 

[Translated from the ^th Section of the History of the 
Temples of Lo- Yang {Honan Fu).^ 

In the suburb Wen-I, to the north-east of the city of 
Lo-Yang, was the dwelling of Sung-Yun of Tun-hwang,^ 
who, in company with the Bhikshu H wei Sang, was sent 
on an embassy to the western countries by the Empress 
Dowager (Tai-Hau) of the Great Wei dynasty* to obtain 
Buddhist books. This occurred in the eleventh month 
of the first year of the period Sh^n hwei (517-518 A.D.) 
They procured altogether 170 volumes, all standard works, 
belonging to the Great Vehicle. 

First of all, having repaired to the capital, they pro- 
ceeded in a westerly direction forty days, and arrived at 
the Chth Ling (Barren Eidge), which is the western fron- 
tier of the country. On this ridge is the fortified outpost 
of the Wei territory. The Chlh-Ling produces no trees or 
shrubs, and hence its name {Barren). Here is the common 
resort {cave) of the rat-bird. These two animals being 
of different species {chung), but the same genus [hii), live 
and breed together. The bird is the male, the rat the 

^ Called by R^musat Sung-Yun tse * Tnn-hwang, situated on a branch 

(Fa-Man, cap. viii. n, i); but the word of the Bulunghir river, vide ante, 

" tse " is no component part of the p. xxiv. n. 

name. The passage in the original ^ At the fall of the Tsin dynasty 

is this : " In the Wan-I suburb (li) (420 A.D.), the northern provinces of 

is the house {tse) of Sun Yun of China became the possession of a 

Tun-hwang." powerful Tartar tribe known as the 

^ Western countries [si yu), WeL A native dynasty (the So\ith- 



TRAVELS OF SUNG-YUN. Ixxxv 

female. From their cohabiting in this manner, the name 
rat-bird cave is derived. 

Ascending the Chlh-Ling and proceeding westward 
twenty-three days, having crossed the Drifting Sands, they 
arrived at the country of the Tuh-kiueh-'hun.^ Along the 
road the cold was very severe, whilst the high winds, and 
the driving snow, and the pelting sand and gravel were so 
bad, that it was impossible to raise one's eyes without get- 
ting them filled. The chief city of the Tuh-kiueh-'hun 
and the neighbourhood is agreeably warm. The written 
character of this country is nearly the same as that of the 
Wei. The customs and regulations obseiTed by these 
people are mostly barbarous in character (after the rules 
of the outside barbarians or foreigners). Prom this coun- 
try going west 3500 li,we arrive at the city of Shen-Shen.^ 
This city, from the time it set up a king, was seized by the 
Tuh-kiueh-'hun, and at present there resides in it a military 
ofl&cer (the second general) for subjugating (pacifying) the 
west. The entire cantonment "^ amounts to 3000 men, who 
are employed in withstanding the western Hu. 

From Shen-Shen going west 1640 li, we arrive at the 
city of Tso-moh.^ In this town there are, perhaps, a 
hundred families resident. The country is not visited 
with rain, but they irrigate their crops from the streams 
of water. They know not the use of oxen or ploughs in 
their husbandry. 

In the town is a representation of Buddha with a 
Bodhisattva, but certainly not in face like a Tartar. 
On questioning an old man about it, he said, " This was 
done by Lu-Kwong, who subdued the Tartars." Prom 

ern Sung) niled in the southern Charchan of Marco Polo ; Mayers 

provinces, and has been regarded by (Manual, 536) places it near Pidjan ; 

subsequent writers as the legitimate but for remarks on its situation vide 

one (Edkins). Yule^s Marco PolOf vol. i. p. 179, n. i • 

5 The Eastern Turks. The 'Hun vol. ii. p. 475; «;ide also Pre jevalsky's 

were a southern horde of the 'Tieh Xulja, Remarks by Baron Hichto- 

lei Turks. Vide Doolittle's Vocab, pen, p. 144, &c. 

and JJandbooh, vol. ii. p. 206. ^ P'm lo [bulak ?]. 

^ Shen-shen or Leu-Ian (Beal's ^ Probably the Ni - mo of Hiuen 

Bud. Pilff., p. 4, n.), probably the Tsiang. 



Ixxxvi INTROD UCTION, 

this city going westward 1275 li, we arrive at the city of 
Moh. The flowers and fruits here are just like those of 
Lo-Yang, but the native buildings and the foreign oflEicials 
are different in appearance. 

From the city Moh going west 22 li, we arrive at the 
city of Han-Mo.^ Fifteen li to the south of this city is a 
large temple, with about 300 priests in it. These priests 
possess a golden full-length figure of Buddha, in height a 
ckang and jo^hs (about 18 feet). Its appearance is very 
imposing, and all the characteristic marks of the body are 
bright and distinct. Its face was placed repeatedly look- 
ing eastward ; but the figure, not approving of that, turned 
about and looked to the west. The old men have the fol- 
lowing tradition respecting this figure : — They say that 
originally it came from the south, transporting itself 
through the air. The king of Khotan himself seeing it, 
paid it worship, and attempted to convey it to his city, 
but in the middle of the route, when they halted at night 
the figure suddenly disappeared. On dispatching men to 
look after it, they found it had returned to its old place. 
Immediately, therefore, (the king) raised a tower, and 
appointed 400 attendants to sweep and water (the tower). 
If any of these servitors receive a hurt of any kind, they 
place some gold leaf on this figure according to the injured 
part, and so are directly cured. Men in after ages built 
towers around this image of 18 feet, and the other image- 
towers, all of which are ornamented with many thou- 
sand flags and streamers of variegated silk. There are per- 
haps as many as 10,000 of these, and more than half of 
them belonging to the Wei country.^^ Over the flags are 
inscriptions in the square character, recording the several 
dates when they were presented; the greater number are 
of the nineteenth year of Tai Ho, the second year of King 

® This is probably .the Pi-mo of fied with the sandal-wood image of 

Hiuen Tsiang (Pein, iii. 243), the Udy^iia, king of Kaus4mbi. 
Pein of Marco Polo. The figure ^^ Thlit is, were presented by so ve- 

described in the text is also alluded reigns of the Wei dynasty, or during 

to by Hiuen Tsiang, and is identi- their reign. 



TRAVELS OF SUNG-YUN. Ixxxvii 

Ming, and the second year of Yen Cliang.'i There was only 
one flag with the name of the reigning monarch on it, and 
this was a flag of the period Yaou Tsin (a.d, 406). 

From the town of Han-Mo going west 878 11, we ar- 
rive at the country of Khotan. The king of this country 
wears a golden cap on his head, in shape like the comb of 
a cock ; the appendages of the head-dress hang down be- 
hind him two feet, and they are made of taffeta (kun), 
about five inches wide. On state occasions, for the pur- 
pose of imposing effect, there is music performed, consist- 
ing of drums, horns, and golden cymbals. The king is 
also attended by one chief bowman, two spearmen, five 
halberdiers, and, on his right and left, swordsmen, not 
exceeding a hundred men. The poorer sort of women 
here wear trousers, and ride on horseback just as weU as 
their husbands. They burn their dead, and, collecting the 
ashes, erect towers (fau fu) over them. In token of mourn- 
ing they cut their hair and disfigure their faces, as though 
with grief. Their hair is cut to a length of four inches, and 
kept so all round. When the king dies, they do not burn 
his body, but enclose it in a coffin and carry it far off and 
bury it in the desert. They found a temple to his memory, 
and, at proper times, pay religious service to his manes. 

The king of Khotan ^^ was no believer in the law of 
Buddha. A certain foreign merchantman on a time 
brought a Bhikshu called Pi-lu-shan (Vairochana) to this 
neighbourhood, and located him under a plum-tree to the 
south of this city. On this an informer approached the 
king and said, *' A strange Sramana has come {to your 
majesty's dominions) without permission, and is now 

^^ The period Tm-Ilo began 477 ^'^ One hundred and sixty -five 

A.D. and ended 500 ad., so that years after the establishment of the 

there could be no nineteenth year of kingdom of Li-yul (Khotan), the 

this period : either the text is faulty King Vijayasambhava, son of Yenla, 

or it may possibly refer to the nine- ascended the throne, and in the fifth 

teenth year of the reign of Hiao year of his reign the dharma was 

Wen Ti, which would be 490 ad. first introduced into Li-yul (Kock- 

The other dates named correspond hill), 
to 502 A.D. and 514 A.D. 



Ixxxviii INTROD UCTION. 

residing to the south of the city under the plum-tree/' 
The king, hearing this, was angry, and forthwith went to 
see Vairochana. The Bhikshu then addressed the king 
as follows : *' Ju-lai (Tathagata) has commissioned me to 
come here to request your majesty to build for him a 
perfectly finished pagoda (lit. a pagoda with a mTTrKmnt- 
irig Bpire or dish), and thus secure to yourself perpetual 
felicity." The king said, " Let me see Buddha, and then 
I will obey him." VairSchana then sounded a gong ;^^ on 
which Buddha commissioned Eahula to assume his appear- 
ance, and manifest himself in his true likeness in the air. 
The king prostrated himself on the ground in adoration, 
and at once made arrangements for founding a temple and 
mhdra under the tree. Then he caused to be carved a figure 
of E^bula ; and, lest suddenly it should perish, the king 
afterwards constructed a chapel for its special preserva- 
tion. At present it is carefully protected by a sort of 
shade (jar) that covers it ; but, notwithstanding this, the 
shadow of the figure constantly removes itself outside the 
building, so that those who behold it cannot help paying 
it religious service (by circumambtdating it). In this place 
(o?' chapel) are the shoes of a Pratyeka Buddha, which 
have up to the present time resisted decay. They are 
made neither of leather or silk, — in fact, it is impossible 
to determine what the material is. The extreme limits 
of the kingdom of Khotan reach about 3000 li or so from 
east to west. 

In the second year of Shan Kwai (519 a.d.) and the 7th 
month, 29th day, we entered the kingdom of Chti-ku-po 
(Chakuka- — ^Yerkiang). The people of that country are 
mountain-dwellers. The five kinds of cereals grow in abun- 
dance. In eating these, they make them into cakes. They 
do not permit the slaughter of animals, and such of them 
as eat flesh only use that which dies of itself. The cus- 
toms and spoken language are like those of the people of 

^3 The expression in the original fiuence to constrain Buddha to send 
implies the use of some magical in- Kahula. 



TRA VELS OF SUNG^YUN. Ixxxix 

Khotan, but the written character in use is that of the 
Brahmans. The limits of this country can be traversed 
in about five days. 

During the first decade of the 8th month we entered 
the limits of the country of Han-Pan-to (Kabhanda),^* 
and going west six days, we ascended the Tsung-ling 
mountains; advancing yet three days to the west, we 
arrived at the city of Kiueh-Yu;^^ and after three days 
more, to the P uh-h o-i mountains. ^^ This spot is extremely 
cold. The snow accumulates both bv winter and summer. 
In the midst of the mountain is a lake in which dwells a 
mischievous dragon. Formerly there was a merchant who 
halted at night by the side of the lake. The dragon just 
then happened to be very cross, and forthwith pronounced 
a spell and killed the merchant. The king of Pan-to,^'' 
hearing of it, gave up the succession to his son, and went 
to the kingdom of U-chang^^ to acquire knowledge of the 
spells used by the Br&hmans. After four years, having 
procured these secrets, he came back to his throne, and, 
ensconced by the lake, he enchanted the dragon, and, lo ! 
the dragon was changed into a man, who, deeply sensible 
of his wickedness, approached the king. The king imme- 
diately banished him from the Tsung-ling mountains more 
than looo li from the lake. The king of the present time is 
of the thirteenth generation (from these events). From this 
spot westward the road is one continuous ascent of the 
most precipitous character ; for a thousand li there are over- 
hanging crags, 10,000 fathoms high, towering up to the 
very heavens. Compared with this road, the ruggedness 
of the great pass known as the Mang-men is as nothing, 
and the eminences of the celebrated Hian mountains (in 
Honanyare like level country. After entering the Tsung- 
ling mountains, step by step, we crept upwards for four days, 

1* Kabhanda is identified by Yule be translated the " Untrustworthy 

with Sarikkul and Tash Kurghan. Mountains." 

Vide infra, vol. ii. p. 298, n. 46. ^^ That is, Kavandha or, Kab* 

^5 Or, Kong-yu. handa or, Sarikkul. 

^^ This phrase Puh-ho-i may also ^ UdyS.na in Northern India. 

VOL. I. 9 



xc INTRODUCTION. 

and then reached the highest part of the range. From this 
point as a centre, looking downwards, it seems just as though 
one was poised in mid-air. The kingdom of Han-pan-to 
stretches as far as the crest of these mountains.^^ Men say 
that this is the middle point of heaven and earth. The 
people of this region use the water of the rivers for irrigating 
their lands ; and when they were told that in the middle 
country {China) the fields were watered by the rain, they 
laughed and said, " How could heaven provide enough for 
all?" To the eastward of the capital of this country there is 
a rapid river ^^ (or a river, Mang-tsin) flowing to the north- 
east towards Sha-leh^^ (Kashg^r). The high lands of the 
Tsung-ling mountains do not produce trees or shrubs. At 
this time, viz., the 8th month, the air is icy cold, and the 
north wind carries along with it the drifting snow for a 
thousand li. At last, in the middle decade of the 9th 
month, we entered the kingdom of Poh-ho (Bolor ?). The 
mountains here are as lofty and the gorges deep as ever. 
The king of the country has built a town, where he resides, 
for the sake of being in the mountains. The people of 
the country dress handsomely, only they use some leathern 
garments. The land is extremely cold — so much so, that 
the people occupy the caves of the mountains as dwelling- 
places, and the driving wind and snow often compel both 
men and beasts to herd together. To the south of this 
country are the great Snowy Mountains, which, in the 
morning and evening vapours, rise up like gem-spires. 

In the first decade of the loth month we arrived at the 
country of the Ye-tha (Ephthalites). The lands of this 
country are abundantly watered by the mountain streams, 
which fertilise them, and flow in front of all the dwellings. 
They have no walled towns, but- they keep order by means 

** To the west of the Tsung-ling river ; or it may be the Si-to river, 

mountains all the rivers flow to the on which Yarkand stands, and which 

westward, and enter the sea {Ch.Ed,) empties itself into Lake Lob, in the 

^^* That is, perhaps, the Kara-Sou Sandy Desert, 

of Klaproth, which flows into the ^^ Sha-leh, perhaps for Su-leh, t.e., 

Tiz-^b, an affluent of the Yerkiang Kashg^lr. 



TRA VELS OF SUNG-YUN. xci 

of a standing army that constantly moves here and there. 
These people also use felt garments. The course of the 
rivers is marked hy the verdant shrubs. In the summer 
the people seek the cool of the mountains ; in the winter 
they disperse themselves through the villages. They have 
no written character. Their rules of politeness are very 
defective. They have no knowledge at all of the move- 
ments of the heavenly bodies ; and, in measuring the year, 
they have no intercalary month, or any long and short 
months ; but they merely divide the year into twelve parts, 
and that is all. They receive tribute from all surrounding 
nations : on the south as far as Tieh-lo;^^ on the north, the 
entire country of Lae-leh,^^ eastward to Khotan, and west 
to Persia — more than forty countries in all. When they 
come to the court with their presents for the king, there is 
spread out a large carpet about forty paces square, which 
they surround with a sort of rug hung up as a screen. The 
king puts on his robes of state and takes his seat upon a 
gilt couch, which is supported by four golden phoenix birds. 
When the ambassadors of the Great Wei dynasty were pre- 
sented, {the king), after repeated prostrations, received their 
letters of instruction. On entering the assembly, one man 
announces your name and title ; then each stranger ad- 
vances and retires. After the several announcements are 
over, they break up the assembly. This is the only rule 
they have ; there are no instruments of music visible at 
all. . The royal ladies of the Ye- 1 ha 2* country also wear 
state robes, which trail on the ground three feet and more ; 
they have special train-bearers for carrying these lengthy 
robes. They also wear on their heads a horn, in length 
eif?ht feet^^ and more, three feet of its length being red 



^ This may possibly be Tlra- ^ The Ye-tha were probably the 

bhukti, the present Tirhut. But White Huns, or Ephthalites. 

see ante, p. xvi, ^ I see no other way of translat- 

^^ The L^-la or Ldra people occu- ing this passage, although it seems 

pied M41ava or Valabht ; vide infra, puzzling to know how these royal 

vol. ii. p. 266, n. 71. See also note ladies could carry such an ornament 

at the end of this Introduction. as this upon their heads. 



xcii INTRODUCTION. 

coral. This they ornamented with all sorts of gay colours, 
and such is their head-dress. When the royal ladies go 
abroad, then they are carried; when at home, then they 
seat themselves on a gilded couch, which is made (from 
the ivory of?) a six-tusked white elephant, with four 
lions (for supporters).^^ Except in this particular, the 
wives of the great ministers are like the royal ladies; 
they in like manner cover their heads, using horns, from 
which hang down veils all round, like precious canopies. 
Both the rich and poor have their distinctive modes of 
dress. These people are of all the four tribes of barba- 
rians the most powerful. The majority of them do not 
believe in Buddha. Most of them worship false gods. 
They kill living creatures and eat their flesh. They use 
the seven precious substances, which all the neighbouring 
countries bring as tribute, and gems in great abundance. 
It is reckoned that the distance of the country of the Ye- 
tha from our capital is upwards of 20,000 li. 

On the first decade of the i ith month we entered the 
confines of the country of Po-sse-^ (Persia). This territory 
{ground) is very contracted. Seven days farther on we 
come to a people who dwell in the mountains and are 
exceedingly impoverished. Their manners are rough and 
ill-favoured. On seeing their king, they pay him no 
honour; and when the king goes out or comes in, his 
attendants are few. This country has a river which for- 
merly was very shallow ; but afterwards, the mountains 
having subsided, the course of the stream was altered and 
two lakes were formed. A mischievous dragon took up 
his residence here and caused many calamities. In the 
summer he rejoiced to dry up the rain, and in the winter 

^ Literally the passage is, " They name and affected Persian manners, 

make the seat from a six -tusked " 8iao'<Jt}^oven Kal airofuifMivvTai, ra 

white elephant and four lions." UeptriKo. ovk d^iovvres, i/xoi doKei, Hap- 

^^ The name of Persia or Eastern dvaioi vofji^i^ecdai, tlipffai 5^ tlvai 

Persia extended at 'this time even to 7rpo(nroi6vfJi.€voi,** says the Emperor 

the base of the Tsung-ling moun- Juli&n {Cfr. de Constantin., gest. ii. ^. 

tains {vide Elphinstone's India), 63 ; Rawlinson's Herod., i. 534, 

The Parthians assumed the Persian n.) 



TRAVELS OF SUNG-YUN, xciii 

to pile up the snow. Travellers by his influence are sub- 
jected to all sorts of inconveniences. The snow is so bril- 
liant that it dazzles the sight ; men have to cover their 
eyes, or they would be blinded by it; but if they pay 
some religious service to the dragon, they find less diffi- 
culty afterwards. 

In the middle decade of the nth month we entered the 
country of Shie-Mi (Sambi ?). This country is just beyond 
the Tsung-ling mountains. The aspect of the land is still 
rugged ; the people are very poor ; the rugged narrow road 
is dangerous — a traveller and his horse can hardly pass 
along it one at a time. From the country of Po-lu-lai 
(Bolor) to the country of U-chang (Udy&na) they.use iron 
chains for bridges. These are suspended in the air for the 
purpose of crossing (over the mountain chasms). On look- 
ing downwards no bottom can be perceived; there is 
nothing on the side to grasp at in case of a slip, but in a 
moment the body is hurled down io,ocx) fathoms. On this 
account travellers will not cross over in case of high winds. 

On the first decade of the I2th month we entered the 
U-chang country (Udyglna). On the north this country 
borders on the Tsung-ling mountains ; on the south it 
joins India. The climate is agreeably warm. The terri- 
tory contains several thousand IL^^ The people and pro- 
ductions are very abundant. The fertility of the soil is 
equal to that of the plateau of Lin-tsze^^ in China and the 
climate more equable. This is the place where Pe-lo*^ 
(Vessantara) gave his child as alms, and where Bodhi- 
sattva gave his body {to the tigress). Though tliese old 
stories relate to things so distant, yet they are preserved 
among the local legends (?). The king of the country reli- 
giously observes a vegetable diet ; on the great fast-days ^^ 
he pays adoration to Buddha, both morning and evening, 
with sound of drum, conch, vina (a sort of lute), flute, and 

^ There is no word for li in the ^ Pe-lo, the first and last syllable 
text. ill Vessantara. 

'■^ In Shan-tung. ^^ Vide Jul. ii. 6, n. 



xciv INTRODUCTION, 

all kinds of wind instruments. After mid-day he devotes 
himself to the affairs of government. Supposing a mau 
has committed murder, they do not suffer him to be killed ; 
they only banish him to the desert mountains, affording 
him just food enough to keep him alive (lit. a bit and a 
sup). In investigating doubtful cases,^^ they rely on the 
pure or foul effect of drastic medicines ; then, after exa- 
mination, the punishment is adjusted according to the 
circumstances. At the proper time they let the streams 
overflow the land, by which tbe soil is rendered loamy 
and fertile. All provisions necessary for man are very 
abundant, cereals of every kind (lit. of a hundred sorts) 
flourish, and the different fruits (lit. the five fruits) ripen in 
great numbers. In the evening the sound of the (convent) 
bells may be heard on every side, filling the air (world) ; 
the earth is covered with flowers of different hues, which 
succeed each other winter and summer, and are gathered 
by clergy and laity alike as offerings for Buddha. 

The king of the country seeing Sung-Yun (inquired 
respecting hiniy and) on their saying that the ambassadors 
of the Great Wei {dynasty) had come, he courteously 
received their letters of introduction. On understanding 
that the Empress Dowager was devotedly attached to the 
law of Buddha, he immediatelv turned his face to the 
east, and, with closed hands and meditative heart, bowed 
Ids head; then, sending for a man who could interpret 
the Wei language, he questioned Sung Yun and said, 
" Are my honourable visitors men from the region of sun- 
rising?" Sung-Yun answered and said, "Our country is 
bounded on the east by the great sea ; from this the 
sun rises according to the divine will (the command of 
Tathdgata)" The king again asked, ** Does that country 
produce holy meu ? '* Sung-Yun then proceeded to enlarge 
upon the virtues of Confucius, of the Chow and Laou 

3'^ This passage is translated by drugs, and decide upon the evi- 
(R.) thus: *'When any matter is dence of these*' {Fah-hiant c. viiL 
involved in doubt, they appeal to n. i). 



TRAVELS OF SUNG'YUN. xcv 

(Tseu), of the Chwang (period), and then of the silver 
walls and golden palaces of Fairy Land (P'eng lai Shan),^^ 
and then of the spirits, genii, and sages who dwell there ; 
he further dilated on the divination of Kwan-lo, the 
medicinal art of Hwa-to, and the magical power of 
Tso-ts'ze ;^* descanting on these various subjects, and pro- 
perly distinguishing their several properties, he finished 
his address. Then the king said, "If these things are 
really as your worship says, then truly yours is the land 
of Buddha, and I ought to pray at the end of my life that 
I may be born in that country/* 

After this, Sung-Yun with Hwei Sang left the city 
for the purpose of inspecting the traces which exist of 
the teaching (or religion) of TathS,gata» To the east of 
the river is the place where Buddha dried his clothes. 
When first Tathagata came to the country of U-chang, 
he went to convert a dragon-king. He, being angry with 
Buddha, raised a violent storm with rain. The saiighdti 
of Buddha was soaked through and through with the 
wet. After the rain was over, Buddha stopped on a rock, 
and, with his face to the east, sat down whilst he dried 
liis robe (kasTidya). Although many years have elapsed 
since then, the traces of the stripes of the garment are as 
visible as if newly done, and not merely the seams and 
bare outline, but one can see the marks of the very tissue 
itself, so that in looking at it, it appears as if the garment 
had not been removed, and, if one were asked to do it, 
as if the traces might be lifted up {as the garment itself). 
There are memorial towers erected on the spot where 
Buddha sat, and also where he dried his robe. To the 
west of the river is a tank occupied by a naga-r^ja. By 
the side of tlie tank is a temple served by fifty priests 
and more. The Naga-raja ever and anon assumes super- 
natural appearances. The king of the country propitiates 

38 One of the three isles of the ^ For these names see Mayers' 
genii, believed to be in the Eastern Beader^s Manualj 8. vv. 
Sea opposite the coast of China. 



xcvi INTRODUCTION. 

him with gold and jewels, and other precious offerings, 
which he casts into the middle of the tank; such of 
these as find their way out through a back exit, the 
priests are permitted to retain. Because the dragon thus 
provides for the necessary expenses of this temple (clothes 
and food), therefore men call it the N^rga-rS-ja Temple. 

Eighty li to the north of the royal city there is the trace 
of the shoe of Buddha on a rock. They have raised a 
tower to cover it. The place where the print of the shoe 
is left on the rock is as if the foot had trodden on soft 
mud. Its length is undetermined, as at one time it is 
long, and at another time short. They have now founded 
a temple on the spot, capable of accommodating seventy 
priests and more. Twenty paces to the south of the 
tower is a spring of water issuing from a rock. Buddha 
once purifying (ki$ Tnouth), planted a piece of his chewing- 
stick^^ in the ground; it immediately took root, and is at 
present a great tree, which the Tartars call Po-lu.^^ To 
the north of the city is the To-lo ^^ temple, in which there . 
are very numerous appliances for the worship of Buddha. 
The pagoda is high and large. The priests' chambers are 
ranged in order round the temple (or tower). There are 
sixty full-length golden figures {herein). The king,. when- 
ever he convenes {or convening yearly) a great assembly, 
collects the priests in this temple. On these occasions 
the Sramanas within the country flock together in great 
crowds {like clouds). Siaig-Tun and Hwei Sang, remark- 
ing the strict rules and eminent piety {extreme austerities) 
of those Bhikshus, and from a sense that the example of 
these priests singularly conduced to increase (their own) 
religious feelings, remitted two servants for the use of the 
convent to present the offerings and to water and sweep. 
From the royal city going south-east over a mountainous 
district eight days' journey, we come, to the place where 
Tath&gat'a, practising austerities, gave up his body to feed 

35 Dantakashta. 36 xhe Pilu txn&Salvadora Persica, ^ T^ra (?)» 



TRA VELS OF SUNG^YUN. xcvii 

a starving tiger. It is a high mountain, with scarped 
precipices and towering peaks that pierce the clonds. 
The fortunate tree ^^ and the Ling-chi grow here, whilst the 
groves and fountains (or the forest rivulets), the docile 
stags, and the variegated hues of the flowers, all delight 
the eye. Sung-Yun and Hwei Sang devoted a portion of 
their travelling funds to erect a pagoda on the crest of 
the hill, and they inscrihed on a stone, in the square 
character, an account of the great merits of the Wei 
dynasty^ This mountain possesses a temple called " Col- 
lected Bones," ^® with 300 priests and more. One hundred 
and odd li to the south of the royal city is the place 
where Buddha (Julai), formerly residing in the Mo-hiu 
country, peeled off his skin for the purpose of writing 
upon it, and extracted {broke off) a bone of his body for 
the purpose of writing wdth it.^ As6ka-r§,ja raised a pagoda 
on this spot for the purpose of enclosing these sacred 
relics. It is about ten cJiang high (120 feet). On the 
spot where he broke off his bone, the marrow ran out and 
covered the surface of a rock, which yet retains tlie colour 
of it, and. is unctuous as though it had only recently 
been done. 

To the south-west of the royal city 500 li is the 
Shen-shi ^i hill (or the hill of [the Prince) Sud^na). The 
sweet waters and delicious fruits (of this place) are spoken 
of in the sacred books.*^ The mountain dells are agree- 
ably warm ; the trees and shrubs retain a perpetual ver- 
dure. At the time when the pilgrims arrived {tai tmJi), 
the gentle breeze which fanned the air, the songs of the 
birds, the trees in their spring-tide beauty, the butterflies 
that fluttered over the numerous flowers, all this caused 
Sung-Yun, as he gazed on this lovely scenery in a distant 

3' Kemusat translates it the tree bably it refers to the Oxus country. 

Icalpa daru» . " •*^ Shen-shi, " illustrious resolu- 

•^^ Remusat gives "collected gold." tion ;•'* evidently a mistake for shen- 

^^ The text is corrupt, I have s/w, "illustrious charity" (Sudana). 

substituted chu for teo. Mo-hiu is ^^ That is, in the Jdtaka book, 

the Margus ; the country would where the history of Vessantara is 

therefore be Margiana. But pro- recorded. 



xcviii INTRODUCTION. 

land, to revert to home thoughts ; and so melancholy were 
his reflections, that he brought on a severe attack of ill- 
ness ; after a month, however, he obtained some charms 
of the Br§,hmans, which gave him ease. 

To the south-east of the crest ©f the hill Shen-shi is a 
rock-cave of the prince,^^ with two chambers to it. Ten 
paces in front of this cave is a great square stone on 
which it is said the prince was accustomed to sit ; above 
this A^oka raised a memorial tower. 

One li to the south of the tower is the place of the 
PannasS,la {leafy hut) of the prince. One li north-east 
of the tower, fifty paces down the mountain, is the place 
w^here the son and daughter of the prince persisted in 
going round a tree, and would not depart (with the Brdh^ 
man). On this the Br§,hman beat them with rods till 
the blood flowed down and moistened the earth. This 
tree still exists, and the ground, stained with blood, now 
produces a sweet fountain of water. Three li to the west 
of the cave is the place where the heavenly king Sakra, 
assuming the appearance of a lion sitting coiled up in the 
road, intercepted Man-kea.^* On the stone are yet traces 
of his hair and claws: the spot also where Ajitakuta^ 
(0-chou-to-kiu) and his disciples nourished the father and 
mother (ie., the prince and princess). All these have memo- 
rial towers. In this mountain formerly were the beds of 500 

*^ That is, of the Prince Sudatta where the events alluded to in the 

or the Bountiful Prince, The whole text occurred. See Tree and JSer- 

of the history alluded to in the text pent Worship, pi. Ixv. fig, i. 

may be found in Spence Hardy's ^ This may possibly allude to 

Manual of Buddkittm under the Madri-dSwi ; the symbol kea de- 

Wessantara Jdtaka, p. ii6. The notes "a lady." We read that 

account states that Wessantara (the Sakra caused some wild beasts to 

prince alluded to in the text, called appear to keep Madri-d^wi from 

"the Bountiful," because of his ex- coming back. See Spence Hardy, 

treme charity) gave to the king of loc. cit, ; and also the lions in the 

KS,linga a white elephant that bad SSnchi sculpture. Tree and Serpent 

the power to compel rain to fall Warship^ pi. xxxii. fig. 2. 

On this the. subjects of the prince's *' Called Achchhuta in the Singha- 

father (who was called Sanda) forced lese accounts. He was an ascetic 

him to banish the prince, with his who resided in the neighbourhood 

wife (Madri-dewi) and his two of the hill, 
children, to the rock Wankagiri, 



TRAVELS OF SUNG-YUN. xclx 

Arliats, ranged north and south in a double row ; their seats 
also were placed opposite one to another. There is now a 
great temple here with about 200 priests. To the north of 
the fountain which supplied the prince with water is a 
temple. A herd of wild asses frequent this spot for graz- 
ing. No one drives them here, but they resort here of 
their own accord. Daily at early morn tbey arrive ; they 
take their food at noon, and so they protect the temple. 
These are spirits who protect the tower (protecting-tower- 
spirits), commissioned for this purpose by the Rlshi TJh- 
po.^^ In this temple there formerly dwelt a Shanii (SrS,- 
manera), who, being constantly occupied in sifting ashes 
(helonging to the convent)y fell into a state of spiritual 
ecstasy (Samddhi). The KarmadS-na^^ of the convent 
had his funeral obsequies performed, and drew him about, 
without his perceiving it, whilst his skin hung on his 
shrunken bones. The EXshi Uh-po continued to take the 
office of the Srdmanera in the siftinsj of the ashes. On 
this the king of the country founded a chapel to the 
Rlshi, and placed in it a figure of him as he appeared, and 
ornamented it with much gold leaf. 

Close to the peak of this hill is a temple of Po-keeh, 
built by the Takshas. There are about eighty priests in it. 
They say that the Arhats and Yakshas continually come to 
offer religious services, to water and sweep the temple, and 
to gather wood for it. Ordinary priests are not allowed 
to occupy this temple. The Shaman To-Ying, of the 
Great Wei dynasty, came to this temple to pay religious 
worship ; but having done so, he departed, without daring 
to take up his quarters there. During the middle decade 
of the 4th month of the first year of Ching-Kwong (520 
A.D.), we entered the kingdom of Jiandhac a. This country 
closely resembles the territory of U-chang. It was formerly 
called the country of Ye-po-lo.^ This is the country which 

*l The symbol for " Uh" isdoubtful. to the N.E. of Mungali (the capital 

*' The steward. of U-chang) gave rise to the river 

** Referring, in aU probability, to Subhavastu or Sweti, that flows 

the dragon Apalala, whose fountain through this territory. 



c INTRODUCTION. 

the Ye-thas^^ destroyed, and afterwards set up Lae-lih to be 
king^^ over the country; since which events two generations 
have passed. The disposition of this king (or dynasty) was 
cruel and vindictive, and he practised the most barbarous 
atrocities. He did not believe the law of Buddha, but 
loved to worship demons. The people of the country be- 
longed entirely to the Brahman caste ; they had a great 
respect for the law of Buddha, and loved to read the sacred 
books, when suddenly this king came into power, who was 
strongly opposed to anything of the sort. Entirely self- 
reliant on his own strength, he had entered on a war with 
the country of Ki-pin (Cophene),^^ disputing the boun- 
daries of their kingdom, and his troops had been already 
engaged in it for three years. 

The king has 700 war-elephants, each of which carries 
ten men armed with sword and spear, while the elephants 
are armed with swords attached to their trunks, with 
which to fight when at close quarters. The king continu- 
ally abode with his troops on the frontier, and never re- 
turned to his kingdom, in consequence of which the old 
men had to labour and the common people were oppressed 
Sung-Yun repaired to the royal camp to deliver his creden- 
tials. The king ^^ was very rongh with him, and failed to 
salute him. He sat still whilst receiving the letters. 
Sung-Yun perceived that these remote barbarians were, 
unfit for exercising public duties, and that their arrogancy 
refused to be checked. The king; now sent for interpre- 
ters, and addressed Sung-Yun as follows : " Has your 
worship not suffered much inconvenience in traversing 
all these countries and encountering so many dangers 

^* Alluding perhaps to the con- ^^ This king was probably the 

quest of Kitolo, at the beginning of one called Onowei, who reigned 

the fifth century. The king con- under the title "So-lin-teu -pim-teu- 

quered Gandhara, and made PeshE- fa Khan," or, " the prince who 

war his capital. seizes and holds firmly." We are 

^ Or, set up a Lira dynasty, but told that he refused homage to the 

the whole of the context is obscure, Wei Tartars, alluding probably to 

^1 Then in the possession of the the circumstance recorded in this 

Grreat Yuchi, whose capital was account of Sung-Yun (C.) 
Kabul. 



TRA VELS OF SUNG-YUN. ci 

on the road ? " Sung-Yun replied, " We have been sent 
by our royal mistress to search for works of the great 
translation through distant regions. It is true the dif- 
ficulties of the road are great, yet we cannot (dare 
not) say we are fatigued ; but your majesty and your 
forces {three armies), as you sojourn here on the fron- 
tier of your kingdom, enduring all the changes of heat 
and cold, are not you also nearly worn out?" The 
king, replying, said, ** It is impossible to submit to such 
a little country as this, and I am sorry that you should 
ask such a question." Sung-Yun, on first speaking 
with the king, {thought), "This barbarian is unable to 
discharge with courtesy his official duties ; he sits still 
whilst receiving diplomatic papers; " and now being about 
to reply to him again, he determined to reprove him as a 
fellow-man {or having the feelings of a man) ; and so he 
said, " Mountains are high and low — rivers are great and 
small — amongst men also there are distinctions, some being 
noble and others ignoble. The sovereign of the Ye-tha, 
and also of U-chang, when they received our credentials, 
did so respectfully ; but your majesty alone has paid us 
no respect." The king, replying, said, " When I see the 
king of the Wei, then I will pay my respects; but to 
receive and read his letters whilst seated, what fault 
can be found with this? When men receive a letter 
from father or mother, they don't rise from their seats 
to read it. The Great Wei sovereign is to me (for the 
nonce) both father and mother, and so, without being 
unreasonable, I will read the letters you bring me still 
sitting down." Sung-Yun then took his departure without 
any official salutation. He took up his quarters in a temple, 
in which his entertainment was very poor. At this time 
the country of Po-tai^^ sent two young lions to the king 
of GandhS,ra as a present. Sung-Yun had an opportunity 

S3 Perhaps the same as the Fa-ti 282). But the character of the text 
(Betik) of Hiuen Tsiang, 400 li to is so unfinished, that Po-tai may 
the west of Bokhara (Jul. tome iii. p. stand for Badaksh^n. 



cii INTRODUCTION, 

of seeing them ; he noticed their fiery temper and coura- 
geous mien. The pictures of these animals common in 
China are not at all good resemblances of them. 

After this, going west five days, they arrived at the 
place where Tatliagata made an offering of his head for 
the sake of a man, where there is both a tower and 
temple, with about twenty priests. Going west three 
days, we arrive at the great river Sin-tu. On the west 
bank of this river is the place where Tathagata took the 
form of {or became) a great fish called Ma-kie {Makara), 
and came out of the river, and for twelve years supported 
the people with his flesh. On this spot is raised a memo- 
rial tower. On the rock are still to be seen the traces of 
the scales of the fish. 

Again going west thirteen days* journey, we arrived at 
the city of Fo-sha-f u.^* . The river valley {in which this 
city is built) is a rich loamy soil. The city walls have gate- 
defences. The houses are thick, and there are very many 
groves {around the city), whilst fountains of water enrich the 
soil ; and as for the rest, there are costly jewels and gems 
in abundance. The customs of the people are honest and 
virtuous. Within this city there is an heretical temple ^^ of 
ancient date called " Sang-teh " (SS.nti ?). All religious 
persons frequent it and highly venerate it. To the north 
of the city one li is the temple of the White Elephant 
Palace.^^ Within the temple all is devoted to the service of 
Buddha. There are here stone images highly adorned and 
very beautiful, very many in number, and covered with 
gold sufficient to dazzle the eyes. Before the temple and 
belonging to it is a tree called the White Elephant Tree, 
from which, in fact, this temple took its origin and name. 

®* The Varusha (Po-lou-sha) of the passage, then it may perhaps be 

Hiuen Tsiang. rendered thus : "Within and without 

^ In this passage I take the word this city there are very many old 

fan (all) to be a misprint for temples, which are named 'Sang- 

Fan (Brahinai), in which case teh ' (san^i, union or assembly ?)." 
the expression Wei fan would ^ This is probably the Pilus^ra 

mean *' heretical Brahmans." If stUpa of Hiuen Tsiang (Jul. tome ii. 

this be not the correct translation of p. 54). 



TRA VELS OF SUNG-YUN. ciii 

Its leaves and flowers are like those of the Chinese date- 
tree, and its fruit begins to ripen in the winter quarter. 
The tradition common amongst the old people is this : 
" That when this tree is destroyed, then the old law of 
Buddha will also perish." Within the temple is a picture 
of the prince ^"^ and his wife, and the figure of the Brahman 
begging the boy and the girl. The Tartars, seeing this pic- 
txire, could not refrain from tears. 

Again going west one day's journey, we arrive at the 
place where TathS,gata plucked out his eyes to give in 
charity. Here also is a tower and a temple. On a stone 
of the temple is the impress of the foot of Kafyapa Buddha, 
Again going west one day, we crossed a deep river,^^ more 
than 300 paces broad. Sixty li south-west of this we. 
arrive at the capital of the country of Gandhara.^^ Seven 
li to the south-east of this citv there is a Tsioh-li Teou- 
thou^ (a pagoda mth a surmounting pole). [The record of 
Tao-Yung says, ** Four li to the east of the city."] Inves- 
tigatincr the oric^in of this tower, we find that when TathS,- 
gata was in the world he was passing once through this 
country with his disciples on his mission of instruction ; 
on which occasion, when delivering a discourse on the 
east side of the city, he said, " Three hundred years after 
my Nirvdiia, there will be a king of this country called 
Ka-ni-si-ka (Kanishka). On this spot he will raise a 
pagoda (FeoU'thou). Accordingly, 300 years after that 
event, there was a king of this country so called. On 
one occasion, when going out to the east of the city, he 
saw four children engaged in making a Buddhist tower 
out of cows' dung. They had raised it about three feet 
high, when suddenly they disappeared (or, it fell). [The 
record states, " One of the children, raising himself in 
the air and turning towards the king, repeated a verse 
((/dtJid).'] The king, surprised at this miraculous event, 

^' That is, of the Bountiful Prince *^ Tsioh-li means "a sparrow,'* 

(Wessantara) referred to before. but it is phonetic for Mia, a sur- 

^ The Indus. mounting spear or trident. 
^'^ That is, Peshawar. 



civ INTRODUCTION. 

inamediately erected a tower for the purpose of enclosing 
(the small pagoda), but gradually the small tower grew 
higher and higher, and at last went outside and removed 
itself 400 feet off, and there stationed itself. Then the king 
proceeded to widen the foundation of the great tower 300 
paces and more.^^ [The record of Tao- Yung says 390 paces.] 
To crown all, he placed a roof-pole upright and even. 
[The record of Tao-Tung says it was 35 feet high.] 
Throughout the building he used carved wood; he con- 
structed stairs to lead to the top. The roof consisted 
of every kind of wood. Altogether there were thirteen 
storeys ; above which there was an iron pillar, three feet 
high,®2 with thirteen gilded circlets. Altogether the height 
from the ground was 700 feet. [Tao- Yung says the iron 
pillar was 88x®(f feet (high), with fifteen encircling discs, 
and 6^1^ changs from the ground (743/^^0*] ^^^^ meri- 
torious work being finished, the dung pagoda, as at first, 
remained three paces south of the great tower. The 
Brahmans, not believing that it was really made of dung, 
dug a hole in it to see. Although years have elapsed 
since these events, this tower has not corrupted; and 
although they have tried to fill up the hole with scented 
earth, they have not been able to do so. It is now 
enclosed with a protecting canopy. The Tsioh-li pagoda, 
since its erection, has been three times destroyed by light- 
ning, but the kings of the country have each time restored 
it. The old men say, " When this pagoda is finally de- 
stroyed by lightning, then the law of Buddha also will 
perish." 

The record of Tao- Yung says, "When the king had 
finished all the work except getting the iron pillar np 
to the top, he found that he could not raise this heavy 
weight. He proceeded, therefore, to erect at the four 
corners a lofty stage ; he expended in the work large trea- 

** Hiuen Tsiang says it was a li in the text ; the height of the iron 
and a half in circumference. pillar should be 30 feet. 

^ Most likely there is a mistake 



TRA VELS OF SUNG-YUN, cv 

sures, and then he with his queen and princes ascending 
on to it, burnt incense and scattered flowers, with all 
their hearts and power of soul; then, with one turn of 
the windlass, they raised the weight, and so succeeded iu 
elevating it to its place. The Tartars say, therefore, that 
the four heavenly kings lent their aid in this work, and 
that, if they had not done so, no human strength would 
have been of any avail. Within the pagoda there is con- 
tained every sort of Buddhist utensil; here are gold and 
jewelled (vessels) of a thousand forms and vast variety, 
to name which even would be no easy task. At sunrise 
the gilded discs of the vane are lit up with dazzling glory, 
whilst the gentle breeze of morning causes the precious 
bells (that are suspended from the roof) to tinkle with a 
pleasing sound. Of all the pagodas of the western world, 
this one is by far the first (in size and importance). At 
the first completion of this tower they used true pearls 
in making the network covering over the top ; but after 
some years, the king, reflecting on the enormous value of 
this ornamental work, thought thus with himself: "After 
my decease {funeral) I fear some invader may carry it 
off'* — or "supposing the pagoda should fall, there will be 
no one with means sufiicient to re-build it ; " on which 
he removed the pearl work and placed it in a copper vase, 
which he removed to the north-west of the pagoda lOO 
paces, and buried it in the earth. Above the spot he 
planted a tree, which is called Po-tai {B6dh%), the branches 
of which, spreading out on each side, with their thick 
foliage, completely shade the spot from the sun. Under- 
neath the tree on each side there are sitting figures {of 
Buddha) of the same height, viz., a chang and a half (17 
feet). There are always four dragons in attendance to 
protect these jewels ; if a man {oTdy in his heart) covets 
them, calamities immediately befall bim. There is also 
a stone tablet erected on the spot, and engraved on it 
are these words of direction : " Hereafter, if this tower is 

destroyed, after long search, the virtuous man may find 
VOL. I. h 



cvi INTRODUCTION. 

here pearls (of value sufficient) to help him restore 
it/' 

Fifty paces ta the south of the Tsiob-li pagoda there 
is a stone tower, in shape perfectly round, and two chang 
high (27 feet). There are many spiritual indications 
{shown by it) ; so that men, by touching it, can find out 
if they are lucky or unlucky. If they are lucky, then by 
touching it the golden bells will tinkle j but if unlucky, 
then, though a man should violently push the tower, no 
sound would be given out. Hwei Sang^ having travelled 
from his country, and fearing that he might not have a 
fortunate return, paid worship to this sacred tower, and 
sought a sign from it. On this, he did but touch it with 
his finger, and immediately the bells rang out. Obtaining 
this omen, he comforted his heart. And the result proved®^ 
the truth of the augury. When Hwei Sang first went 
up to the capital, the Empress had conferred upon him 
a thousand streamers of a hundred feet in length and ®f 
the five colours, and five hundred variegated silk (mats?) 
of scented grass. The princes, dukes, and nobility had 
given him two thousand flags. Hwei Sang, in his journey 
from Khotan to Gandh§,ra,^wherever there was a dis- 
position to Buddhism — ^had freely distributed these in 
charity ; so that when he arrived here, he had only left 
one flag of loo feet in length, given him by the Empress. 
This he decided to offer as a present to the tower of 
Sivika-r&ja, whilst Sung-Yun gave two servants to the 
Tsioh-li pagoda in perpetuity, to sweep it and water it. 
Hwei Sang, out of the little travelling funds he had left, 
employed a skilful artist to depict on copper the Tsieh-li 
pagoda and also the four principal pagodas of SIkyamuni. 

After this, going north-west seven days' journey, they 
crossed a great river (Indus), and arrived at the place 
where Tath^gata, when he was Sivika-rSja,^* delivered the 

^ Or, he consoled himself by the ^> Vide Jul., tome il p. 137 {infra, 
thought that after his undertaking p. 125, n. 20}, and Ah&ract of Four 
he would have a, safe return. Lectures^ p. 31. 



TRAVELS OF SUNG-YUN. cvii 

dove; here there is a temple and a tower also. There 
was formerly here a large storehouse of Sivika-rSja, which 
was burnt down. The grain which was in it was parched 
with the heat, and is still to be found in the neighbour- 
hood (of the ruins). If a man take but a single grain 
of this, he never suffers from fever; the people of the 
country also take it to prevent the power of^ the sun 
hurting them. 

[The records of Tao-Yung say, '' At N"a-ka-lo-ho^ there 
is a skull-bone of Buddha, four inches round, of a yel- 
lowish-white colour, hollow underneath, (mffident) to 
receive a man's finger, shining, and in appearance like a 
wasp-nest} 

We then visited the Ki-ka-lam^^ temple. This contains 
the robe (kashdya) of Buddha in thirteen pieces. In 
measurement this garment is as long as it is broad (or, 
when measured, it is sometimes long and sometimes broad). 
Here also is the staff of Buddha, in length a chang and 
seven- tenths (about i8 feet)^ in a wooden case, which is 
covered with gold leaf. The weight of this staff is very 
uncertain ; sometimes it is so heavy that a hundred men 
cannot raise it, and at other times it is so light that one 
man can lift it. In the city of Na-kie (Nagarah4ra) is a 
tooth of Buddha and also some of his hair, both of which 
are contained in precious caskets; morning and evening 
religious offerings are made to them. 

We next arrive at the cave of Gopala,®^ where is the 
shadow of Buddha. Entering the mountain cavern fifteen 
feet, and looking for a long time (or,, at a long distance) 
at the western ^^ side of it opposite the door, then at length 
the figure, with its characteristic marks, appears; on 
going nearer to look at it, it gradually grows fainter 

^ Or, to enable them to bear the ^ The text is here, as in vai-ious 

power of the sun. other parts, corrupt. I have substi- 

^ Nagarah^ra. tuted ^ f or loia GopSla ; and hvJi 

^ The Khakkharam Temple, or for luh^ i.€., " cave " for * deer." 

the Temple of the Religious Staff ^^ The text has az' (four) for si 

(vide fa-hian^ cap. xiii.) (west). 



cviii INTRODUCTION. 

and then disappears. On touching the place where it 
was with the hand, there is nothing but the bare wall. 
Gradually retreating, the figure begins to come in view 
again, and foremost is conspicuous that peculiar mark 
between the eyebrows "'^^ (47ma), which is so rare among 
men. Before the cave is a square stone, on which is a 
trace of Buddha's foot. 

One hundred paces south-west of the cave is the place 
where Buddha washed his robe. One li to the north of 
the cave is the stone cell of Mudgalvglyana ; to the north 
of which is a mountain, at the foot of which the great 
Buddha with his own hand made a pagoda ten charig 
high (115 feet). They say that when this tower sinks 
down and enters the earth, then the law of Buddha will 
perish. There are, moreover, seven towers here, to the 
south of which is a stone with an inscription on it; they 
say Buddha himself wrote it. The foreign letters are dis- 
tinctly legible even to the present time. 

Hwei Sang abode in the country of U-chang two years. 
The customs of the western foreigners (Tartars) are, to a 
great extent, similar {mth ours) ; the minor differences we 
cannot fully detail. When it came to the second month 
of the second year of Ching-un (521 a.d.) he began to return. 

Tlie foregoing account is principally drawn from the 
private records of Tao-Yung and Sung-Yun. The details 
given by Hwei Sang were never wholly recorded. 

7^ I think this is the meaning of mark, face-distinguishing, so rare 
the passage, " We begin to see the among men." 



Note, p. xci. — With reference to L^a or L^ra, it seems from Cun- 
ningham's remark (Arch, Survey ^ vol, ii. p. 31) that this term is equivalent to 
"lord." The Laras, according to Hiuen Tsiang, dwelt in Malava and 
Valabhi. It was from this region that the ancestors of Vijaya came (Ind, 
Antiq»)y vol. xiii. p. 35, n. 25 ; see also Joum. of Pali Text Soc, 1883, p. 59). 
It is worth consideration whether these L^as or Lords were akin to the 
Vrijjis of Valval!, who were also " lords " (Gothic, Fraujas) (?), and whether 
they were not both Northern invaders allied to the Yue-chi. The fable of 
the daughter of the ^king of Vanga cohabiting with a wild lion (Dtjaavaiiisat 
chap, ix.) may simply mean that one of these Northerners (who were called 
Lions) carried off a native girl and cohabitecl with her. Prom this union 
sprang the thirty-two brothers, of whom the eldest were Vijaya and Sumeta 
{vide I>ipavaThsaf loc. cit,) 



BUDDHIST RECORDS OF THE 
WESTERIf WORLD. 



-» '- 



TA-TANG'SI- YU-KL 

Records of the Western World^ {compiled during) the Great Tang^ 
dynasty (A.D. 618-907) ; translated by Imperial command by 
Hiuen Tsiang^ a Doctor of the three Pitakas, and edited by 
Pien Kt, a Shaman of the Ta-tsuhg-chi Temple, 



PREFACE.* 

When of yore tlie, precious hair-circle ^ shed forth its flood 
of light, the sweet dew was poured upon the great thou- 
sand (worlds),^ the golden mirror'^ displayed its brightaess, 
and a fragrant wind was spread over the earthy then it 
was known that he had appeared in the three worlds* 

^ The "Western World." This and refer the seader to his explana^ 

expression denotes generally the tory notes for fuller information, 

countries west of China. Mr. ^ This phrase designates one of 

Mayers, in his note on Chang K'ien the thirty-two marks (viz. the 47^a) 

[Reader^ s Manual, No. 18), confines which characterise a great man, and 

the meaning to Turkist^n. which were recognised ox^ the Bud- 

^ That is, during the reign of dha. Be^Ql&Mxuo^xif Lotus dela Bonne 

T'ai Tsung (Cheng Kwan) of the Lot, pp. 30, 543, 553, and 6i6 ; /?*- 

Great T'ang dynasty, A.D. 646. trod. Buddh. (2d ed.), p. 308 ; Fou- 

' Hiuen Tsiang : in spelling Chi- caux, Lodita Vistara, p. 286 ; Beal^ 

nese names, the method of Dr. Wells Fo-sko-king-tsan-kinfff I. i. 83, 84, 

Williams in his Tonic Dictionary has 114, &c. ; Hodgson, Assays (Seram- 

been generally followed. See note 10. pore edit.), p. 129, or(Lond. 1874) 

■* This preface was written by pt. i. p. 90; Hardy, Manual of 

Chang Yueh, who flourished as Bwddkism {2d ed.), i^., ISO, &,c, 

minister of state under T'ang HUan * Julien explains this as " the 

Tsung (a.d. 713-756). He is called great chiliocosm," and refers to 

Tchang-choue by Stan. Julien. It Remusat, Mdang. Post., p. 94. 

is written in the usual ornate ' The moon, 

style of such compositions. I have ^ Buddha had appeared in the 

mostly followed Juiien's rendering world of desires {Kdmadhdtu), the 

VOL. I. A 



2 BUDDHIST RECORDS OF THE WESTERN WORLD. 

who is rightly named the lord of the earth. His bright- 
ness, indeed, dwells in the four limits {of the universe), but 
his sublime model was fixed in the middle of the world. 
Whereupon, as the sun of wisdom declined, the shadow of 
his doctrine spread to the East, the grand rules of the 
emperor ^ diffused themselves afar, and his imposing laws 
reached to the extremities of the West. 

There was in the temple of "great benevolence" a 
doctor of the three Pitalcas called Hiuen Tsiang.^^ His 
common name w^as Chin-shi. His ancestors came from 
Ing-chuen;^^ the emperor Hien^^ held the sceptre; 
reigning at Hwa-chau,!^ he opened the source. The 
great Shun entertained the messengers as he laid on 
Li-shan^* the foundation of his renown. The three 
venerable ones distinguished themselves during the years 
of Ki?^ The six extraordinary (events) shone during the 
Han period. In penning odes there was one who equalled 
the clear moon ; in wandering by the way there was one 
who resembled the brilliant stars — Qiis illustrious ancestors) 
like fishes in the lake, or as birds assembled before the 
wind, by their choice services in the world served to pro- 
duce as their result an illustrious descendant. 

The master of the law under these fortunate influences 
came into the world. In him were joined sweetness and 
virtue. These roots, combined and deeply planted, pro- 
duced their fruits rapidly. The source of his wisdom 
(reason) was deep, and wonderfully it increased. At his 
opening life he was rosy as the evening vapours and 

world of forms {RUpadhMu^j the and the name is also represented by 

world without forms {ArdpadhMu) . Hhiien-ChwMg. 
— Julien. But here it simply means ^^ Yu-cheu. in the province of 

"in the world.'* Honan. — JuL 

9 The ewiperor T'ai-tsung of the ^*^ That is, Hwang Ti (b.c. 2697), 

T*S-ng dynasty (a,d. 627-649). otherwise called Hien-yuen-shi. 

^^ I adopt this mode of spelling ^* Hwa-chau was an island of the 

for reasons stated in the introduc- kingdom of Hwa-siu, where !Fo-hi 

tion. He is generally known from fixed bis court. — ^Jul. 
Julien's French version as " Hiouen ^* For Shun and Li-shan consult 

Thsang." Mr. Mayers {Reader's Mayersunder>SAw»(op. ai. No. 617). 
Manvalf p. 290) calls him Huan ^^ Le^ under the reign of the Chau, 

Cbwan j Mr. Wylie, Yueu-Chwang ; whose family name was K'i. — JuL 



PREFACE OF CHANG YUEH. 3 

(round) as the fisiDg.moon. As a boy (collecting-sand age) 
he was sweet as the odour of cinnamon or the vanilla tree. 
When he grew up he thoroughly mastered the\?b?i and 
Su;'^^ the nine borders^'' were filled with Q>ore) his renown, 
the five prefectures (o7'palaces) together resoundedhispraise. 
At early dawn he studied the true and the false, and 
through, the night shone forth his goodness ; the mirror of 
his wisdom, fixed on the true receptacle, remained station- 
ary. He considered the limits of life, and was perman- 
ently at rest (in the persiiasion that) the vermilion ribbon 
and the violet silken : tassels are the pleasing bonds that 
keep one attached to the world ; but the precious car and 
the red pillow, these are the means of crossing the ford 
and escaping the world. Wherefore he put away from 
him the pleasures of sense, and spoke of finding refuge in 
some hermit retreat. His noble brother Chang- tsi was 
a master of the law, a pillar and support of the school of 
Buddha. He was as a dragon or an elephant (or a dragon- 
elephant) in his own generation, and, as a falcon or a 
crane, he mounted above those to come. In the court 
and the wilderness was his fame exalted; within and 
without was his renown spread. Being deeply affection- 
ate, they loved one another, and so fulfilled the harmony 
of mutual relationship, {^parentage). The master of the 
law was dilii^ent in his labour as a student ; he lost not 
a moment of time, and by his studies he rendered his 
teachers illustrious, and was an ornament to his place of 
study. His virtuous qualities were rightly balanced, and 
he caused the perfume of his fame to extend through the 
home of his adoption. Whip raised, he travelled on his 
even way ; he mastered the nine divisions of the books, 
and swallowed (the lake) Mongj^® he worked his 
paddles across the dark ford; he gave his attention to 

}^ That is, the books of the legen- a passage in the Shi King. — Jul. 

dary period of Chinese history, from p. lii. 

2852 B.C. to 2697 B.O. 1* To swallow the lake Mong is a 

^7 Or the nine islands [Khiu-lcao' metaphorical way of saying he had 

Ual'in)t concerning which there is acquired a vast erudition. — JuL 



4 BUDDHIST RECORDS OF THE WESTERN WORLD, 
(looked down upon) the four VSdas, whilst finding Lu 

From this time he travelled forth and frequented places 
of discussion, and so passed many years, his merit com- 
pleted, even as his ability was perfected. Reaching hack 
to the beginning, when the sun and moon first lit up with 
their brightness the spiritually (created) world, or, as 
Tseu-yun, with his kerchief suspended at his girdle, 
startled into life (developed) his spiritual powers, so in his 
case the golden writing gradually unfolded itself. He waited 
for the autumn car, yet hastened as the clouds; he moved 
the handle of jade^^ for a moment, and the mist-crowds 
were dispersed as the heaped-up waves. As the occasion 
required, he could use the force of the flying discus or un- 
derstand the delicate sounds of the lute used in worship, ^^ 

With all the fame of these acquii'ements, he yet em- 
barked in the boat of humility and departed alone. In 
the land of Hwan-yuen he first broke down the boasting 
of the iron-clad stomach;^ in the village of Ping-lo in a 
moment he exhibited the wonder of the floating wood.^^ 
Men near and afar beheld him with admiration as they 
said one to another, "Long ago we heard of the eight 
dragons of the family of Sun, but now we see the double 
wonder (ke) of the gate of Chin. Wonderful are the 
men of Ju and Ing."^* This is true indeed 1 The master 

^^ To find " Lu smaU '* is an ajlu- minor encounter or discussion which 

ftion to a passage in Mencius : " Con- HiuenTsiang had in his own country, 

fucius mounted on the mountain of The expression ** iron-clad stomach " 

the East, and found that the king of refers to the story told of one he 

Lu {i.e.y his own country) was small." met with in. his travels in India who 

('Jul. ) The meaning of the expres- wore an iron, corslet lest his learn- 

sion in the text seems to-be that ing should burst open his body. — Si- 

Hiuen Tsiang foimd his own studies yu-H, book x. foL 9.. 

contracted and small, so he bent -^ 1 cannot hvkt think this refers 

down his head to examine the Vklas^ to the ability of Hiuen l Vang in hit- 

'^^ The fly-flap of the orator has- a ting on the solution ©f a difficult 

Jade handle. question, as the blind t«>rtoise with 

21 So I have ventured to trans- difficulty finds the hole in a floating 

late the word pai^ although in the piece of wood. 

addenda at the end of Book L the -* The rivers Ju and Ing are in the 

word is considered corrupt. i)rovince of Honan. The saying in the 

-- This probably refers to socae text is quoted from a letter addressed^ 



PREFACE OF CHANG YUEH. ^ S 

of the law, from his early days till he grew up/pondered 
in heart the mysterious principles (of feligion). His fame 
spread wide among eminent men. 

At this time the schools were mutually contentious ; 
they hastened to grasp- the end without regarding the 
beginning; they seized the flower and rejected the reality; 
so there followed the contradictory teaching of the North 
and South, and the confused sounds of " Yes " and " No/' 
perpetual words ! On this he was afflicted at heart, and 
fetong lest he should be unable to find out completely the 
errors of translations, he purposed to examine thoroughly 
the literature of the perfume elephant^^ and to copy " 
throughout the list of the dragon palace.^^ 

With a virtue of unequalled character, and at a time 
favourable in its indications, he took his staff, dusted his 
clothes, and set off for distant regions. On this he left 
behind him the dark waters of the Pa river ;^^ he bent his 
gaze forwards ; he then advanced right on to the T'sung- 
ling mountains. In foUowinsr the courses of rivers and 
crossing the plains he encountered constant dangers. Com- 
pared with him Po-wang ^^ went but a little way, and the 
journey of Fa-hien^^ was short indeed. In all the dis- 
tricts through which he journeyed he learnt thoroughly 
the dialects ; he investigated throughout the deep secrets 
{of religion) and penetrated to the very source of the 
stream. Thus he was able to correct the books and trans- 

by Siun-yu to the emperor during ^^ The celebrated general Chang 

the eastern Han dynasty. — Jul, K'ien, who lived in the second century 

25 j£ ^yg jj^g_y veut urc to give a B.O., was the first Chinese who pene- 

meaning to this, expression, the trated to the extreme regions of the 

"perfume elephant" {Gandhalmstt), west. " In B.C. 122 he was sent to 

which so frequently occurs in Bud- negotiate treaties with the kingdom 

dhist books, it may refer to the soli- of Si-yu, the present Turkistan " 

tary elephant (bull elephant) when in (Mayers). He was ennobled as the 

rut. A perfume then flows from his Marquis Po- Wang. Beal, Travels of 

ears. The word is also applied to an Fah-kian, &c., pp. xvii, xviii ; Pau- 

elephant of the very best class. thier, Jour. Asiat^ ser, iii, 1839, p. 

-* The books carried (as the fable 26a ; Julien, Jour. Asiat, ser. iv. 

says) to the palace of the Nagas to torn. x. (1847), or Jnd.Ant.f vol. ix. 

be kept in safety. pp. 14, 15. 

27 It rises in the Lan-thien dis- 2» 'j^hg well-known Chinese Bud. 

trict of the department of Si-'gan-fu dhist traveller, A.D. 399-414. 
in the province of Shen-si. — ^Jul. 



6 BUDDHIST RECORDS OF THE WESTERN WORLD. 

cend (the writers of) India. The texts being transcribed;) 
on palm leaves, he then returned to China. 

The Emperor T'ai Tsung, surnaraed Wen-wang-ti, who, 
held the golden wheel and was seated royally on the 
throne, waited with impatience for that eminent man. He 
summoned him therefore to the green enclosure,^^, and, 
impressed by his past acquirements, he knelt before him 
in the yellow palace. With his hand he wrote proclama-; 
tions full of affectionate sentiments; the officers of the 
interior attended him constantly; condescending to ek- 
hibit his illustrious thoughts, he wrote a preface to the 
sacred doctrine of the Tripitaha, consisting of 780 words. 
The present emperor (Kao Tsung) had composed in the. 
spring pavilion a sacred record consisting of 579 words, 
in which he sounded to the bottom the stream of deep 
mystery and expressed himself in lofty utterances. But 
now, if he {Hiuen Tsiang) had not displayed his wisdom in 
the wood of the cock,^^ nor scattered his brightness on the 
peak of the vulture,^^ how could he {the em'peror) have 
been able to abase his sacred composition in the praise of 
the ornament of his time? 

In virtue of a royal mandate, he {Riuen Tsiang) trans- 
lated 657 works from the original Sanskrit {Fan), Having 
thoroughly examined the different manners of distant 
countries, the diverse customs of separate people, the 
various products of the soil and the class divisions of the 
people, the regions where the royal calendar is received ^ 
and where the sounds of moral instruction have come, he 
has composed in twelve books the Ta-fang-si-yu-hi. Herein 
he has collected and written down the most secret prin- 
ciples of the religion of Buddha, couched in language 
plain and precise. It may be said, indeed, of him, that 
his works perish not. 

^ The |yreen enclosure surround- ® The royal calendar is the work 

ing the imperial seat or throne. distributed annually throughout the 

^^ The Kukkuta sanghdrdma near empire, containing all information 

PILtna. as to the seasons, &c. — JuL 

32 The Vulture Peak((?r^AraJ5;w^a 
parvata)f near Kdjagriha. 



( 7 ) 



BOOK I. 

GIVING AN ACCOUNT OF THIRTY-FOTJK COUNTRIES. 

(i) O-hi-nij (2> ITiU'Chi; (3) Poh-luh-liaj, (4) Kti-chih-Merij' (5) 
Che-shi; (6) Fei-han; (7) Su-tu-li-sse-na ; (8) Sd-mo-kien; (9) 
Mi-mo-hiay (10) JCie-fo-ta-na; (11) K^iuh-^hwang-ni-'kia j- (12) 
Ta-mi; (13) Ho-han; (14) Pw-Zioy (i 5) i^a-«z; (16) Bo-li-sih-mi' 
hiaj (17) Ki-shwang-na ; (18) GKi-ngoh-yen-na ; (19) Hvmh- 
lo-mo ; (20) Su-man; (21) Kio-ho-yen-naj (22) Hu-sha ; (23) 
KhO'io-lo; (24) Kiu-mi-to ; (25) Po-Ma-langj (26) Hi-ltb-Bih-min' 
hienj (27) Ho-lin; (2S) Po-ho; {2^) Jui-mo-to ; (^o) Hu-shi- 
kienj (31) To- la-Men y (32) Kie-chi; (33) Fan-yen-naj: (34) 

INTEODUCTIOKi 

If we examine in succession the rules of the emperors,^ 
or look into the records of the monarchs,^ when P*au I* 
began to adjust matters^ and Hien-yuen^ began to let 

^ The beginning of this Book con- interprefjed. The symbol cAaw oc- 

sists of an introduction, written by cupies the place of the East in 

Chang Yneh, the author of the pre- Wan's arrangement of the Tri- 

face. — Jul. grams, and symbolises "movement." 

^ That is, of the "three sove- It is also used for "wood," be- 

reigns" called (by some) Fuh-hi, cause, as some say, "the East sym- 

Shen-nung, and Hwang-ti ; others bolises spring, when the growth of 

substitute Chuh Yung for Hwang- vegetation begins." Others say that 

tl — Mayers, op. cit, p. 367 n. the symbol "wood '* as the analogue 

^ That is, the five kings {Ti) who of chan is a misprint for yty signify- 

foUowed Hwang-ti. The records of ing increase (vid. Legge, Yi King^ 

these kings and monarchs are, of p. 248). But in any case, in the 

course, mostly apocryphal. text the idea is of " movement to^ 

* Fan I is the same as Fuh-hi or wards order." Fuh-hi, like his sis- 
T'ai Hao ; the name is interpreted ter Nu-kwa, is said to have reigned 
as " the slaughterer of beasts." — " under wood. " 

Mayers, ^ Hien Yuen is the same as 

* To " adjust matters," so it seems Hwang-ti ; it is the name of the 
the expression chuh chan must be hill near which the emperor dwelt. 



8 RECORDS OF W^ESTE'RN COUNTRIES, [book i. 

fall his robes/ we see how they administered the affairs, 
and first divided the limits of the empire.^ 

When T'ang(-ti) Yao^ received the call of heaven (to 
rule), his glory reached to the four quarters ; when Tu(-ti) 
Shun^^ had received his map of the earth, his virtue flowed 
throughout the nine provinces. From that time there 
have come down clear ^^ records, annals of events ; though 
distant, we may hear the previous doings (of eminent men), 
or gather their words from the records of their disciples. 
How much rather when we live under a renowned govern- 
ment, and depend on those without partial aims.^^ Kow 
then our great T*ang emperor (or dynasty), conformed in 
the highest degree to the heavenly pattern,^^ now holds 
the reins of government, and unites in one the six parts 
of the world, and is gloriously established. Like a fourth 
august monarch, he illustriously administers the empire. 
His mysterious controlling power flows afar ; his auspicious 
influence (fame or instriiction) widely extends : like the 
heaven and the earth, he covers and sustains (his sichjects), 
or like the resounding wind or the fertilising rain. The 
eastern barbarians bring him tribute ; ^* the western fron- 
tiers are brought to submission. He has secured and 
hands down the succession, appeasing tumult, restoring 
order. ^^ He certainly surpasses the previous kings; he 

'^ Hwang-ti, among other things, sion derived from " the map of the 

"regulated costume." It is pro- empire into provinces,'* by Hwang- 

bably to this the text refers. ti. 

8 Hwang-ti "mapped out his em- *^ I have so translated this pas- 

pire in provinces, anddivided the land sage, although Julien takes theop- 

into regular portions." — Mayers. posite sense. I suppose kung t<? 

^ The great emperor Yao, with mean " clear '* or " plain," 

his successor Shun, stand at the ^^ "Without partial aims," ren 

dawn of Chinese history. His date dered by Julien " qui pratique le 

is 2356 B.C. He was called the Mar- non-affh'." The expression wou- 

quis or Lord (hau) of T'ang, because wei generally means " absence of 

he moved from the principality of self" or "selfish aims." 

T'ao to the region of T'ang. ^* Julien renders this "g&uverne 

^^ That is, Shun, of the family of d Vinstar du ctd," which no doubt 

Yeou-yu : he succeeded Yao, by is the meaning of the text, 

whom he was adopted after he had ^^ Are enrolled as tribute-bearers, 

disinherited his son Tau Chu, B.C. ^* Referring to the troubles of the 

2258. He is said to have received last years of the Siu dynasty, which 

the "map of the earth," au expres' wa?< followed by the T'ang. — Jul. 



pooK l] . , INTROD UCTION BY CHANG YVEM.' ■ 9 

embraces in himself the virtues of former generations. 
Using the same currency ^^ (or literature), all acknowledge 
his su|)reme rule. If his sacred merit be not recorded in 
history, then it is vain to exalt the great {or his greatness) ; 
if it be not to illumine' the world, why then shine so 
brilliantly his mighty deeds ?^^ 

Hiuen Tsiang, wherever he bent his steps, has de- 
scribed the character of each country. Although he has. 
not examined the country or distinguished the customs 
(in every case), he has shown himself trustworthy.^^ 
With respect to the emperor who transcends the five and 
surpasses the three, we read how all creatures enjoy his 
benefits, and all who can declare it utter his praises. 
From the royal city throughout the {five) Indies, men 
who inhabit the savage wilds, those whose customs are 
diverse from ours, through the most remote lands, all 
have received the royal calendar, all have accepted the 
imperial instructions ; alike they praise his warlike merit 
and sing of his exalted virtues and his true grace of utter- 
ance. Ihis is the first thing to be declared. In searching 
through previous annals no such thing has been seen or 
heard of. In all the records of biography no such an 
account has been found. It was necessary first to declare 
the benefits arising from the imperial rule : now we pro- 
ceed to narrate facts, which have been gathered either by 
report or sight, as follows z-^- 

This Sahalfika^^ (Soh-ho) world is the three-thousand- 

^^ The symbol wan pwibably re- rait-on inettre eu lumi^re tin r^gne 

fers to the literature used alike by aussi florissant ? *' 

all the subjects of the Great T'apg. ^* I do not like this translation ; 

It can hardly mean that they all I should prefer to suppose Chang 

spoke the same language. Yueh's meanmg to be that Hiuen 

^^ This art least appears to be the Tsiang wherever he went exalted 

meaning of the passage. Jnllen the name of China (i^un^^'t(y i^t<n// 

translates as follows : ** Si les effets being the name of !Fuh-hi), and that 

merveilleux de cette administration he left this impression respecting the 

sublime n'etaient point consignds emperor who transcends the five and 

dans I'histoire, comment pourrait-on excels the three, &c. 

celcbrer dignement les grandes \\s^.b ^* The Soh-ho {or So-ho) world is 

(de I'empereur) ? Si on ne les pub- thus defined by Jin-Ch'au {Fa-kiai' 

liait par avec eclat, comment pour- Uh-fu, part i. fol. 2) : " The region 



10 RECORDS OF WESTERN COUNTRIES, [bookl 

great-thousand system of worlds {chUioco$m)y over which one 
Buddha exercises spiritual authority (converts and controls). 
In the naiddle of the great chiliocosm, illuminated by one 
sun and moon, are the four continents,^* in which all the 
Buddhas, lords of, the world,^^ appear by apparitional 
birth,22 and here also die, for the purpose of guiding holy 
men and worldly men. ' 

The mountain called SumSru stands up in the midst of 
the great sea firmly fixed on a circle of gold, around which 
mountain the sun and moon revolve; this mountain is 
perfected by (composed of) four precious substances, and is 
the abode of the D&vas.^^ Around this are seven moun- 
tain-ranges and seven seas ; between each range a flowing 
sea of the eight peculiar qualities.^* Outside the seven 

{t*u) over which Buddha reigns is is the coUedion of all the worlds of 
called Soh-ho-sh!-kiai ; the old SH- the great chUiocosm. 
tras change it into Sha-po, i.e., Barva, *" The four continents or empires 
It is called in the SUtras 'the patient are the four divisions or quarters of 
land ; ' it is surrounded by au iron the world. — Catena of Buddhist 
wall, within which are a thousand Scnptures, p. 35. 
myriad worlds {four &npiresy* It ^^ Lords of the world, or honour- 
seems from this that {m^i{c»'fo'm€5 a* able of the age, a title correspond- 
least) the Soh-ho world is the same ing to Ukandtha, or (in P^i) UJca- 
as the " great chiliocosm of worlds." ndtho, "protector or saviour of the 
The subject of the expansion of the world. "^Childers, sub voc» 
Buddhist imiverse from one world '^ I cannot think Julian is right 
(four empit^s) to an infinite number in translating this passage by "y 
of worlds is fully treated by Jin- repandentrinffuencedeleursvertus." 
ch'au in the work above named and The expression *^fa-in-8dng " must 
in the first part of my Catena &f refer to the apparitional mode of 
BwJdhist Scriptures. There is an birth known as anupapddaka; and 
expression, "tolerant like the earth," the body assumed by the Buddhas 
inthei>/iam?»apa«^,vii.95;fromthis when thus bom is caHed Nii*iiid7ia- 
idea of " patience " attributed to the Mya. 

earth was probably first derived the ^^ The abode of the Ddvas, or 

idea of the "patient people or be- rather, "where the Devas wander 

ings *' inhabiting the earth ; and to and fro and live." The idea of 

hence the lord of the world is called Sumeru corresponds with Olympus. 

Sahampati, referred first to Mah^- On the top of each is placed the 

brahma, afterwards to Buddha. " abodes of the gods. " In the case 

Childers says [Pdli Diet, sub voc.) : of Sumeru, there are thirty-three 

" I have never met with Sahaloka or gods or palaces. Buddhist books 

Sahalokadhatu in Pali." Dr. Eitel frequently explain this number 

in his HandJyooJc translates a passage thirty'three as referring to the year, 

quoted as if the Saha world were the four seasons or quarters, and the 

the capital of the great chiliocosm twenty^ eight days of the month, 

(sub voc. Saha), I should take the '^ Por the eifjht distinctive quali- 

passage to mean that the Saha world ties, see Catena, p. 379. 



BOOK I.] INTRODUCTION BY CHANG YUEH. n 

golden mounfcain-ranges is the salt sea. There are four 
lands (countries or islsinds, dvipas) in the salt sea, which 
are inhabited. On the east, (Purva)vid&ha; on the 
south, Jambudvtpa ; on the west, GSdhanya; on the 
north, Kurudvipa. 

A golden- wheel monarch rules righteously the four; a 
silver-wheel monarch rules the three (excepting Kuru) ; 
a copper- wheel monarch rules over two (excepting Kuru 
and Godhanya) ; and an iron- wheel monarch rules over 
Jambudvipa only. When first a wheel-king^^ is established 
in power a great wheel-gem appears floating in space, and 
coming towards him ; its character — whether gold, silver, cop- 
per, or iron — determines the king's destiny ^^ and his name.^^ 

In the middle of Jambudvtpa there is a lake called 
Anavatapta,^^ to the south of the Fragrant Mountains and 
to the north of the great Snowy Mountains ; it is 800 li and 
more in circuit; its sides are composed of gold, silver, 
lapis-lazuli, and crystal ; golden sands lie at the bottom, 
and its waters are clear as a mirror. The great earth 
Eodhisattva,^^ by the power of his vow, transforms himself 
into a N^ga-rSja and dwells therein; from his dwelling 
the cool waters proceed forth and enrich Jambudvipa 
(Shen-pu-chau).^^ 

From the eastern side of the lake, through the mouth 
of a silver ox, flows the Ganges (King-kia)^^ river; en- 
circling the lake once, it enters the south-eastern sea. 

^* A whed-hing is a king who holds because there is such a Bodhisattva, 

the wheel or discus of authority or viz., Kshitigarbha, who was invoked 

power — Chahravartti Md^a» by Buddha at the time of his temp- 

2® Thatis,asthe text says, whether tation by Mslra; and because I do 

he is to rule over four, three, two, or not think that tai ti can be rendered 

one of the divisions of the earth, universe. The reference appears to be 

-7 His name (ie., gold- wheel-king, to one NaLga, viz., Anavatapta Ndga- 

silver- wheel-king, &c. ) is d eri ved from raja. 

this first sign or miraculous event* ^^ In the Chinese Jambudvipa is 

^* Defined in a note as ** without represented by three symbols, Shen- 

the annoyance of heat,'* i.e., cool ; jfm-ckau; the last symbol means an 

an-havatapta. As. Jtes,, vol. vi. p. 488. " isle " or " islet," and therefore the 

-* I have translated tai-ti-p'u-sa compound is equivalent to Jambxi- 

as "the great earth Bodhisattva," dvlpa* 

although Julien renders it ** the *'*^ The King-Ida or Ganges river 

Bddhisattva of the great universe," was anciently written Hang-ho or 



fi RECORDS OF WESTERN COUNTRIES, [book 1/ 

From the sdiithof the lake, through a golden elephant's 
mouth, proceeds the Sindhu (Sin-to) ^^ river; encircling 
the lake once, it flows into the south-western sea. 

From the western side of the lake, from the mouth of a 
horse of lapis-lazuli, proceeds the river Vakshu (Po-tsu),^ 
and encircling the lake once, it falls into the north-western 
sea. From the notth side of the lake, through the mouth 
of a crystal lion, proceeds the river Slt& (Si-to),^ and 
encircling the lake once, it falls into the north-eastern sea. 

River Hang. It w^ also written a westerly course, and passing to the 

Sang-kia (Ch. Ed. ) eastward of Lake Sarik-kul, bends to 

^^ Sin-to, the Sindhu or Indus ; the north and finally to the east. It 

formerly written Sin-fau (Ch. Ed. ) unites with the Kashgar and Khotan 

^ The Vakshu {Po-tsUf formerly rivers, and they conjointly form the 

written Poh-cKa) is the Oxus or Tarim, which flows on to Lake Lob, 

Amu-Daria (Idrisi calls it the and is there lost. The Sit4 issome^ 

Wakhsh-ab), which flows from the times referred to the Jaxartes or the 

§arlk-kul lake in the Pamir plateau, Sarlk-kul river {Jour, Itoy» As, Soc», 

lat. 37''27'N., long. 73*4o'E., at. an N.S., vol. vi. p. 120). In this case 

elevation of about 13,950 feet. It it is identified with the Silis of the 

is supplied by the melting snows of ancients (Ukert, Geographic der 

the mountains, which rise some Griechen und i?omcr, vol. iii. 2, p. 

3500 feet higher along its southern 238). It is probably the Side named 

shores. It is well called, therefore, by Ktesias, — " stagnum in Indis in 

"the cool lake" (Anavatapta). quo nihil innatet, omnia mergan- 

The Oxus issues from the western tur" (Pliny, H, iV,, lib. xxxi. 2, 18). 

end of the lake, and after " a course This agrees with the Chinese ac- 

of upwards of a thousand miles, count that the Yellow River flows 

in a direction generally north-west, from the "weak water" {Joshxioai)^ 

it falls into the southern end of the which is a river " fabled to issue 

lake Aral'*' (Wood). This lake from the foot of the Kw^n-lun 

Lieut. Wood intended to call Lake mountain.'* *' It owes its name to 

Victoria. Its name, Sarik-kul, — the peculiar nature of the water, 

" the yellow valley " — is not recog- which is incapable of supporting 

nised by later travellers, some of even the weight of a feather " 

whom call it Kul-i-P&mir-kul^n, (Mayers, 5m6 wa) This last remark 

"the lake of the Great Pamir." agrees curiously with the comment 

Wood's OxuSf pp. 232, 233, note i ; on Jdtdka xxL, referred to by Min- 

Jour. R, Geog. Soc.y vol, xl. (1870), ayef in his Fdli Grammar (p. ix. 

pp. 122, 123, 449, 450, vol. xlii. p. Gruyard's translation), which derives 

507, voL xlvi. pp. 39off., vol. xlvii. the name of HidA from sad + ava, 

p. 34, vol. xlviii. p. 221 ; Bretsch- ad<Mng that "the water is so subtle 

neider, Med. Geog., pp. 166 n, 167, that the feather of a peacock cannot 

^^ The Stta {Si-tOf formerly written be supported by it, but is swallowed 

Si'fo) is probably the Yarkand river up " (P^i, siditi, from root sad, " to 

(the Zarafshan). This river rises sink") A river SilS is mentioned 

(according to Prejevalsky) in the in the Mahdbhdrata (vi. 6, b1. 219), 

Karakorum mountains, at an eleva<- north df Meru. Megasthenes men^ 

tion of 1 8,850 feet (lat. 35*30' N. long, tions both a fountain and river Silas 

77*^45' E.) It takes a north and then which had the same peculiarity. 



BopKL] INTRODUCTION BY CHANG YUEH. 13 

Tkey also say that the streams of this river Sit^, entering 
the earth, flow out beneath the Tsih^^ rock mountain, and 
give rise to the river of the middle country (China) .^^ 

At the time when there is no paramount wheel-monarch, 
then the land of Jambudvipa has four rulers.^'^ 

On the south " the lord of elephants ; " ^^ the land here 
is warm and humid, suitable for elephants. 
. On the west " the lord of treasures ; "^^ the land borders 
on the sea, and abounds in gems. 

On the north "the lord of horses;"*^ the country is cold 
and hard, suitable for horses. 

On the east " the lord of men ;" *^ the climate is soft and 

C<mf, Schwanbeck, MegasikemSf pp. *' The " River of China " is the 

37,88, 109; Ind» Ant. f vol, vi. pp. YeUowKiver. Concerning its source 

121, 130, voL V. pp. 88, 334, vol. x.pp. consult Baron Rich thof en's remarks 

313, 319; Biodorus, lib* ii. 37; on Prejevalsky's Lob Nor (p. 137, 

Arrian, Indika, c. vi., 2 ; Strabo, lib. seq.) The old Chinese opinion wa§ 

XV. 0. i. 38 ; Boissonade, Anecd. Grose, , that the source of the river was from 

vol. i. p. 419 ; Antigonus, Mirab., c. the Milky Way — Tin-Jio) Mayers, p; 

161 ; Isidorus Hisp., Origg., xiii» 13 ; 311). It was fo\md afterwards that 

Lassen, ZeitschHfif. Kunde des Mor- the source was in the Sing-suh-haif 

genl.f vol. iL 'p. 62f Sknd Ind» Altertk, i.e., the "starry sea," which is 

(2d edit. ^, vol. i. p. 10 17, vol, ii,p.657; marked on the Chinese map, and is 

Asiat. It€S.f vol. viii. pp. 313, 32 2> probably the same as the Oring-nor. 

327 ; Humboldt, Asie Cent, torn. ii. *^ This clause might also be ren^ 

pp. 404-412 ; Jour.R. Geog.Soc, vol. dered " when there is no wheel-king 

xxxviii p. 435, vol. xlii. pp. 490, allotted to inile over Jambudvipa, 

503 n. then the earth [is divided belween) 

3* The Tsih rock, or the mountain four lords." 
of "piled up stones "(^S4A,-*AiA-«A«»). ^ Gajapati, a name given to 
This mountain is placed in my na- kings ; also the name of an old king 
tive map close to the " blue sea," in of the south of Jambudvipa (Monier 
the " blue sea ** district (the region Williams, Sansh. Diet, sub voc. ) Abu 
of Koko-nor). It may probably Zaid al Hassan says this was the 
correspond with the Khadatu-bulak title given by . the Chinese to the 
{rock fountain) or the Tsaghan Ashi- "king of the Indies " (Renaudot, Mo- 
bantu {tvhite rocks in Prejevalsky's hamm. ^rav. (Eng. edit, I733),p. 53. 
map. Both of these are spurs of ^ Chattrapati or Chattrapa, " lord 
the Altyn-T%h range cl moun- of the umbrella," a title of an an- 
tains. Dr. Eitel, in his Handbook cient king in Jambudvipa (hence 
(sub voc. S^itd), says that "the Satrap). Julien, p. Ixxv. n.j Monier 
eastern outflux of the Anavatapta Williams, sub voc. 
lake . . . loses itself i» the earth, but *^ Asvapati (Jul.) I have trans- 
reappears again on the A{<makutel lated king by "hard." Julien has 
mountains, as the source of the river omitted it. 

Hoangho." Here, I assume, the *^ Narapati, one of the four 

A«makiita mountains correspond mythical kin^ of Jambudvipa (Mon. 

with. the Tsih-sfdh'Shan of the text- Williams, au6iw.) It was assumed 



14 RECORDS OF WESTERN COUNTRIES, [book t 

agreeable {exhilarating), and therefore*^ there are many 
men. 

In the country of " the lord of elephants " the people 
are quick and enthusiastic, and entirely given to learning. 
They cultivate especially magical arts. They wear a robe*^ 
thrown across them, with their right shoulder bare ; their 
hair is done up in a ball on the top, and left undressed on 
the four sides. Their various tribes occupy different 
towns ; their houses are built stage over stage. 

In the country of " the lord of treasures " the people 
have no politeness or justice. They accumulate wealth. 
Their dress is short, with a left skirt.^ They cut their 
hair and cultivate their moustache. They dwell in walled 
towns and are eager in profiting by trade. 

The people of the country of " the lord of horses " are 
naturally (fien tsz') wild and fierce. They are cruel in 
disposition; they slaughter (animals) ^^ and live under 
large felt tents ; they divide like birds (going here and 
there) attending their flocks. 

The land of *' the lord of men " is distinguished for the 
wisdom and virtue and justice of the people. They wear 
a head -covering and a girdle; the end of their dress 



the dynasty ruling atVijayanagara by ^^ So I take it. The expression 

in the fifteenth and sixteenth centu- shd lUh means "to slaughter." I do 

lies. The Arab travellers of the not understand Julien's "et tuent 

ninth century say the Chinese gave leurs semblables." There is a pas- 

this title to the emperor of China, sage, however, quoted by Dr. Bret- 

and also to ^* the king of Greece " Schneider {Notices of the MedicBval 

(Renaudot, u, s., p. 53). Compare Geography, &e., of Westeim Asia, p. 

the Homeric epithet, *A.va^ avZp&v, 1 14), from Rubruquis, which aUudes 

^^ I have taken the "therefore" to a custom among the Tibetans 

to be part of this sentence, not of the corresponding to that in Julien's 

next. translation — "post hos sunt Tebet, 

^ This seems to me to be the homines solentes comedere parentes 
meaning — "they wear a cross-scarf." suos defunctus." But, which is 
Julien translates, they wear a bon- not the case in the text, the bar- 
net, " pose en travers." barians are made to slay their kin 

^ This passage seems to mean that in order to eat them. Conf, Rei- 

their clothes, which ^ are cut short, naud, Relat., torn. i. p. 52 ; Renau- 

overlap to the lef t — literally, "short, dot, Mplmm. Trav. (Eng. ed., 1733), 

fashion, left, overlapping" iyin, the pp. 33, 46, and Remarks, p. 53; 

place where garments overlap. — Rennie, PcH»^,vol. ii. p.244; Yxile's 

Medhurst, CIu Z>tct., sub voc.) Marco Polo, vol i. pp. 292, 302. 



BCOKI.] INTRODUCTION BY CHANG YUEH. 15 

(girdle) hangs to the right. They have carriages and robes 
according to rank ; *^ they cling to the soil and hardly 
ever change their ahode ; they are very earnest in work, 
and divided into classes. 

With respect to the people belonging to these three 
rulers, the eastern region is considered the best ; the doors 
of their dwellings open towards the east, and when the 
sun rises in the morning they turn towards it and salute 
it In this country the south side is considered the most 
honourable. Such are the leading characteristics in re- 
spect of manners and customs relating to these regions. 

But with regard to the rules of politeness observed 
between the prince and his subjects, between superiors 
and inferiors, and with respect to laws and literature, the 
land of " the lord of men " is greatly in advance. The 
country of " the lord of elephants " is distinguished for 
rules which relate to purifying the heart and release from 
the ties of life and death ; this is its leading excellency. 
"With these thino^s the sacred books and the royal decrees 
are occupied. Hearing the reports of the native races 
and diligently searching out things old and new, and exa- 
mining those things which came before his eyes and ears, 
it is thus he (i.e., Hiuen Tsiang) obtained information. 

Now Buddha having been born in the western region 
and his religion having spread eastwards, the sounds of the 
words translated have been often mistaken, the phrases of 
the different regions have been misunderstood on account 
of the wrong sounds, and thus the sense has been lost. 
The words being wrong, the idea has been perverted. 
Therefore, as it is said, "it is indispensable to have the right 
names, in order that there be no mistakes." 

Now, men differ according to the firmness or weakness 
of their nature, and so the words and the sounds {of their 
languages) are unlike. This may be the result either of 

^ LiteraUy, carriages and robes possess) carriages and robes, and 
have order or rank. It might also, schools.*^ 
without violence, be translated *\they 



i6 RECORDS OF WESTERN COUNTRIES.- [book I, 

climate or usage. The produce of the soil differs in the 
same way, according to the mountains and valleys. With 
respect to the difference in manners and customs, and 
also as to the character of the people in the country of 
" the lord of men," the annals sufficiently explain this. 
In the country of "the lord of horses'* and of "the lord 
of treasures" the (heal) records and the proclamations 
explain the customs faithfully, ^o that a brief account can 
be given of them. 

In the country of 'Hhe lord of elephants" the previous 
history of the people is little known. The country is said 
to be in general wet and. warm, and it is also said that 
the people are virtuous and; benevolent. With respect to 
the lustory of the country, so far as it has been preserved, 
we cannot cite it in detail ; whether it be that the roads are 
difficult of access, or on account of the revolutions which 
have occurred, such is the ease. In this way we see at least 
that the people only await instruction to be brought to 
submission, and when they have received benefit they will 
enjoy the blessing of civilization (pciy homage). How 
difficult to recount the list of those who, coming from far, 
after encountering the greatest perils {difficulties), knock at 
the gem-gate*'^ with the choice tribute of their country 
and pay their reverence to the emperor Wherefore, after 
lie (Hitcen Tsiang) had travelled afar in search of the law, 
in his moments of leisure he has preserved these records 
of the character of the lands (visited). After leaving the 
blackridge, the manners of the people are savage (barbarous). 
Although the barbarous tribes are intermixed one with 
the other, yet the different races are distinguishable, and 
their territories have well-defined boundaries. Generally 
speaking, as the land suits,*^ they build walled towns and 
devote themselves to agriculture and raising cattle. They 



*^ Thegrew-^ate, I should think, is ^ Julien translates this "gene- 

the Yuk-muUf the western frontier rally speaking they are seden- 

of the empire, not the gate of the tory." 
emperor's palace. 



fiooK I.] 'O^KI'NI—AKNL 



17 



naturally hoard wealth and hold virtue and justice in 
light esteem. They have no marriage decorum, and no 
distinction of high or low. The women say, " I consent 
to use you as a husband and live in submission, {avd 
that is ally *^ When dead, they burn the body, and there 
is no determined period for mournin^r. They scar their 
faces and cut their ears. They crop their hair' and tear 
their clothes.^^ They slay their herds and offer them in 
sacrifice to the manes of the dead. When rejoicing, they 
wear white garments; when in mourning, they clothe them- 
selves in black. Thus we have described briefly points of 
agreement in the manners and customs of these people. 
The differences of administration depend on the different 
countries. With respect to the customs of India, they 
are contained in the following records. 

Leaving the old country of Kau-chang,^^ from this neigh- 
bourhood there begins what is called the '0-ki-ni country. 

'0-KI-NI. 

(AncientlT/ called Wu-Jci^^ 

The kingdom of '0-ki-ni (Akni or Agni) is about 500 li 
from east to west, and about 400 li from north to south. 

^ This sentence appears to aUude Turks, The route of Hiuen Tsiaug 

to the custom of polyandry, or rather up to this point is detailed in his 

to the custom of the province of life. Leaving Liang -chau (a pre- 

Kamul (Yule's Marco PolOjbk, i. ch. fecture in Kansuh), he proceeded to 

xli. vol. i. pp. 212, 214). It amounts Kwa-chau; he then crossed the 

to this : the woman says, " I consent Hulu river (Bulunghir) and ad- 

whilst using you as a husband to vanced northward and westward 

submit," or " I consent to use you through the desert. Having passed 

as a husband whilst dwelling under Hami and Pidshan, keeping west- 

the roof, " Julien translates it ; " Oe ward, he comes to Turfan, the capi- 

sont les paroles des femmes qu'on tal of the Uigur country. He then 

suit ; les hommes sont places au- advances to 'O-ki-iii. 

dessus d'elles." ®^ '0-ki-ni. This may otherwise 

^ They do all this when bereaved, be written Wu-ki. Julien writes 

that is, of their relatives, and when Yen-ki. The symbol tcu is said 

they mourn. sometimes to have the sound yen. 

^^ Leaving the ancient land of This country corresponds to Karshar, 

Kau-chang, i.<?., the land which had or Kara-shahr, near the lake Tenghiz 

long been occupied by the Uigurs or (Bagarash). 

VOL, L B 



i8 RECORDS OF WESTERN COUNTRIES, [book !.• 

The chief town of the realm is in circuit 6 or 7 li. On all 
sides it is girt with hiUs. The roads are precipitous and 
easy of defence. Numerous streams unite, and are led ^ 
in channels to irrigate the fields. The soil is suitable for 
red millet, winter wheat, scented dates, grapes, pears, and 
plums, and other fruits. The air is soft and agreeable; 
the manners of the people are sincere and upright. The 
written character is, with few differences, like that of India. 
The clothing (of the people) is of cotton or wool. They go 
with shorn locks and without head-dress. In commerce 
they use gold coins, silver coins, and little copper coins. 
The king is a native of the country ; he is brave, but little; 
attentive to (military) plans, yet he loves to speak of his 
own conquests. This country has no annals. The laws are 
not settled. There are some ten or more Sanghdrdmas with" 
two thousand priests or so, belonging to the Little Vehicle, 
of the school of the Sarv&stiv§,das (Shwo-yih-tsai-yu-po). 
The doctrine oi the S4tra$ and the requirements of the 
Vinaya are in agreement with those of India, and the books 
from which they study are the same. The professors of re- 
li<3jion read their books and observe the rules and reflations 
with purity and strictness. They only eat the three pure ali- 
ments, and observe the method known as the " gradual" one.^* 
Going south-west from this country 200 li or so, sur- 
mountinoj a small mountain rano^e and crossim^ two large 
rivers, passing westwards through a level valley some 700 
li or so, we come to the country of K'iu-chi^^ [anciently 
wHtten Kuei-tzii]. 

^ Tai yin, to carry off or lead here appear to bifurcate before reaching 

and there. The text means they lead Karashahr), crossing a spur of the 

the water in channels from reservoirs. Kurugh-tagh range, and then keep- 

^'^ The transition doctrine between ing westward for about 1 50 miles 

the Little and Great Vehicle. across a level valley-plain to Ku- 

^•' The route here described to cha. See Bretschneider, Not Med. 

Kucho would agree tolerably weU C/CO^., p. 149. I may observe that the 

with that laid down on Prejevalsky's pronuncia,tion of kHu in ICiu-chi is 

map, viz., 200 li south-west to Korla, determ,ined in a note, as equal to 

passing two rivers (for the Balgaktai- l:{u) and {w)uh, that is huh, 
^ol and the Kaidugol, after uniting, 



BOOR I.] K'lU'CHI^KUCHj. ■ 19 



KiKGDOM OF K'lU-CHI (KuCHE). 

The country of K'iu-chi is from east to west some 
thousand li or so ; from north to south about 600 li. The 
capital of the realm is from 17 to 18 li in circuit. The 
soil is suitable for rice and corn, also (a kind of rice called) 
keng-fao;^^ it produces grapes/^ pomegranates, and nu- 
merous species of plums, pears, peaches, and almonds, also- 
grow here. The ground is rich in minerals — gold, copper, - 
iron, and lead, and tin.^^ The air is soft, and the manners 
of the people honest. The style of writing (literature) is 
Indian, with some differences. They excel other countries 
in their skill in playing on the lute and pipe. They clothe^ 
themselves with ornamental garments of silk and em- 
broidery.^^ They cut their hair and wear a flowing cover- 
ing (over their heads). In commerce they use gold, silver, 
and copper coins. The king is of the K*iu-chi race ; his 
wisdom being small, he is ruled by a powerful minister. 
The children born of common parents have their heads 
flattened by the pressure of a wooden board.^^ 

There are about one hundred convents (sanghdrdmas) in 
this country, with five thousand and more disciples. These 
belong to the Little Vehicle of the school of the Sarv§,sti- 
vMas (Shwo-yih-tsai-yu-po). Their dootvine (teaching of 
Sdtras) and their rules af discipline (principles of the 
Vinaya) are like those of India, and those who read them 
use the same (originals). They especially hold to the 

^ A rice which is not glutmous been pointed out by Mr. Kings 

(Jul.), i.e.i common rice. miU. 

*^ The grape in Chinese is %m- ^ The mistake in the text of ming 

ta\i ; this is one of the products for yuen is pointed out by M. Julieu. 

which the earth is said to have pro- ^* ThesymbolAS sometimes means 

duced naturally, and on which men " embroidered work done by punc- 

{all flesh) fed for a period ; those who turing leather " — Medhurst. This 

took little retaining their whiteness seems more applicable to the passage 

of colour, those who ate greedily than the other meaning of felt or 

turning dark-coloured. (See in the coarse-wool, 

Ckung-hu-mO'ho-ti-kmg, k. i. fol. 3), ^" This is a well-kno^vn custom 

The similarity between this word among some tribes of Xorth Ameri- 

pU'ia'u and the Greek ^orpvs has can Indians. 



20 RECORDS OF WESTERN COUNTRIES, [booki. 

customs of the "gradual doctrine/* and partake only of 
the three pure kinds of food. They live purely, and pro- 
voke others (Jy their coTidact) to a religious life. 

To the north of a city on the eastern borders of the 
country, in front of a D6va temple, there is a great dragon- 
lake. The dragons, changing their form, couple with 
mares. The offspring is a wild species of horse {dragon- 
horse), difficult to tame and of a fierce nature. The breed 
of these dragon-horses became docile. Tliis country con- 
sequently became famous for its many excellent ^^ horses. 
Former records {of this country) say : "In late times there 
was a king called ' Gold Flower,' who exhibited rare intelli- 
gence in the doctrines {of reliffion). He was able to yoke 
the dragons to his chariot. When the king wished to dis- 
appear, he touched the ears of the dragons with his whip, 
and forthwith he became invisible." 

From very early time till now there have been no wells 
in the town, so that the inhabitants have been accustomed 
to get Abater from the dragon lake. On these occasions 
the dragons, changing themselves into the likeness of men, 
had intercourse with the women. Their children, when born, 
were powerful and courageous, and swift of foot as the horse. 
Thus gradually corrupting themselves, the men all became 
of the dragon breed, and relying on their strength, they be- 
came rebellious and disobedient to the royal authority. Then 
the king, forming an alliance with the Tuh-kiueh (Turks),^^ 
massacred the men of the city ; young and old, all were 



61 The word for "exceUent" in ^ The Tuh-kiueh, or Turks, are 
the original is shen. There is a good the same as the Hiung-niji or Kara- 
deal said about these horses (caUed nirus, who drove the Yueh-chi or 
alien) iu the account of the early in- Yueh-ti (Viddhals) from the neigh - 
tercourse of China with Turkestan bourhood of the Chinese frontier 
[circ. 105 B.O.) See a paper by Mr. (/. KA,S. loc. cit. p. 77) ; they are 
Kingsraill in the J. R. A. S., K.S., to be distinguished from the Tokhl,ri, 
voL xiv. p. 99 n. Compare Marco who overran the GraBOO-Baktria-n 
Polo, bk. i. cap. 2, " excdlent horses kingdom and were driven thence by 
known as Turqnans," &c. ; also the Viddhals, who had fled before 
Yule's note 2, and what is said about the Siung-n<i, and attacked the 
the white mstXQs. — Yvle^a Marco PolO) Tokh^ri from the west (p, 81). See 
vol. i. chap. 61, pp. 45, 46, 291. note 121 infra, 



BOOK I.] K'IU'CHI^KUCHA. 21 

destroyed, so that there was ho remnant left ; the city is 
now a waste and uninhabited. 

About 40 li to the north of this desert city there are two 
convents close together on the slope of a mountain, but 
separated by a stream of water,^ both named Chau-hu- 
li, being situated east and west of one another, and ac- 
cordingly so called.** (ITere there is) a statue of Buddha,^^ 
richly adorned and carved with skill surpassing that 
of men. The occupants of the convents are pure and 
truthful, and diligent in the discharge of their duties. In 
(the kail of) the eastern convent, called the Buddha pavi- 
lion, there is a jade stone, with a surface oi about two feet 
in width, and of a yellowish white colour; in shape it is 
like a sea-shell ; on its surface is a foot trace of Buddha^ 
I foot 8 inches long, and eight inches or so in breadth ; 
at the expiration of every fast-day it emits a bright and 
sparkling light. 

Outside the western gate of the chief city, on the right 
and left side of the road, there are (two) erect figures of 
Buddha, about 90 feet high. In the space in front of 
these statues there is a place erected for the quinquennial^ 
assembly. Every year at the autumnal equinox, during 
ten several days, the priests assemble from all the country 
in this place. The king and all his people* from the 
highest to the lowest, on this occasion abstain from public 
business, and observe a religious fast; they listen to the 



^ So I think the passage must be li probably means a "pair '* or 
translated. It is not the mountain "couple;" chau-hu means "sup- 
that is divided by a stream, but the ported, or dependent on, the bright- 
convents which stand on the slope ness of the sun." The title, there- 
of the mountain. The mountain, fore, would be "bright -supported 
therefore, would slope to the north pair," referring, of course, to their 
or south, and the convents stand receiving the eastern and western 
east and west of one another, with light of the sun respectively. 
a stream between them. '^^ I do not think there are two 

^ That is, called the Eastern images ; the text says, " the image 

"Chau-hu-li" and the Western of Buddha exquisitely adorned," &c. 

"Chau-hu-li." The expression c^aw- '^ Called Panchavarsha or Pan- 

/(« -it, although perfectly intelligible, chavarshika, and instituted by 

is difficult to translate. The symbol Asoka. — Jul. See note 1 78 inf» 



?2 RECORDS OF WESTERN COUNTRIES, [boqki. 

saered teachings of the law, and pass the days without 
weariness. 

In all the convents there are highly adorned images of 
Buddha, decorated with precious substances and covered 
with silken stuffs. These they carry (on stated occasions) 
in idol-cars, which they call the " procession of images." 
On these occasions the people flock by thousands to the 
place of assembly. : ' 

On the fifteenth and last day of the month the king 
of the country and his ministers always consult together 
respecting affairs of state, and after taking counsel of the 
chief priests, they publish their decrees. 

To the north-west of the meeting-place we cross a 
river and arrive at a convent called '0-she-li-ni.^^ 
The hall of this temple is open and spacious. The 
image of Buddha i& beautifully qarved. The disciples 
(religiovs) are grave and decorous and very diligent in 
their duties; rude and rough (men)^^ come here together; 
the aged priests are learned and of great talent, and so 
from distant spots the most eminent men who desire to 
acquire just principles come here and fix their abode. 
The king and his ministers and the great men of the 
realm offer to these priests the four sorts of provision, 
and their celebrity spreads farther and farther. 

The old records say : "A former®^ king of this country 
worshipped the * three precious ' ones."^^ Wishing to pay 
homage to the sacred relics of the outer world, he in- 
trusted the affairs of the empire to his younger brother on 
the mother's side. The younger brpther having received 
such orders, mutilated himself in order to prevent any 
evil risings ^^ {of passion). He enclosed the mutilated 



^ 'O-she-li-ni, according to the ** I translate the symbol sien by 

Ch. text, means "extraordinary" or "former" or "previous;" not by 

"unique;" it may possibly be in- "first" or "the first." It appears 

tended for Asadharana. to refer to a past king, indefinite as 

^ So it seems to mean, fei tae to time. 

piny shif " criminals and rude [men] 7" Buddha, the law, the community, 

come together here." ^^ Or, " evil suspicions." 



BOOK I.] . K'lU-CHl— KUCHA. 23 

parts in a goldea casket, and laid it before the king. 
fWhat is this?' inquired the king. In reply he said, 
• On the day of your majesty's return home, I pray you 
open it and see/ The king gave it to the manager of his 
affairs, who intrusted the casket to a portion of the king's 
bodyguard to keep. And now, in the end, there were cer- 
tain mischief-making people who said, 'The king's deputy, 
in his absence, has been debauching himself in the inner 
rooms of the women.' The king hearing this, was very 
angry, and would have subjected his brother to cruel 
punishment. The brother said, *I dare not flee from 
punishment, but I pray you open the golden casket.' The 
king accordingly opened it, and saw that it contained a 
mutilated member. Seeing it, he said, 'What strange 
thing is this, and what does it signify ? ' Eeplying, the 
brother said, * Formerly, when the king proposed to go 
abroad, he ordered me to undertake the affairs of the 
government. Fearing the slanderous reports that might 
iarise, I mutilated myself. You now have the proof of 
my foresight. Let the king look benignantly on me,' 
The king was filled with the deepest reverence and 
"strangely moved with affection ; in consequence, he per- 
mitted him free ingress and egress throughout his palace.^^ 
"After this it happened that the younger brother, going 
abroad, met by the way a herdsman who was arranging 
to geld five hundred oxen. On seeing this, he gave him- 
self to reflection, and taking himself as an example of 
what they were to suffer, he was moved with increased 
compassion, (and said), *Are not my present sufferings'^ 
the consequence of my conduct in some former condition 
of life?' He forthwith desired with money and precious 
jewels to redeem this herd of oxen. In consequence of 
this act of love, he recovered by degrees from mutilation, 
and on this account he ceased to enter the apartments of 
the women. The king, filled with wonder, asked him the 

. ^'^ Inner palace, palace of the ^ My present mutilated form, 
women, " the harem," 



24 RECORDS OF WESTERN COUNTRIES, [book i. 

reason of this, and having heard the matter from be- 
ginning to end, looked on him as a * prodigy' (khi-teh), 
and from this circumstance the convent took its name, 
which he built to honour the conduct of his brother and 
perpetuate his name." 

After quitting thia country and going about 6oo li to 
the west, traversing, a small sandy desert, we come to the 
country of Poh-luh-kia. 

POH-LUH-KIA [BaLUKI OR AkSU]. 

(Formerly called Ghe-meh or Kih-meKy^ 

The kingdom of Poh-luh-kia is about 6oo li from 
east to west, and 300 li or so from north to south* 
The chief town is $ or 6 li in circuit. With regard 
to the soil, climate, character of the people, the customs, 
and literature (laws of composition), these are the same 
as in the country of K'iu-chi. The language {spoken 
language) differs however a little. It produces a fine sort 
of cotton and hair-cloth, which are highly valued by 
neighbouring (frontier) countries. 

There are some ten sanghArdrnm here; the number 
of priests (priests and followers) is about one thousand. 
These follow the teaching of the "Little Vehicle," and belong 
to the school of the Sarv^stivMas (Shwo-yih-tsai-yu-po),^? 

^* Kih^meh doubtless represents ^* The school of the Sarv&stivS- 
the JCou-me of Julien (see the Me- das ; one of the early schools of 
moire Analytique by V» St, Martm, Buddhism, belonging to the Little 
Mem* 8.1. Contr. Occic?, tom.ii, p. 265); Vehicle, i.€., the Htnay§.na, or the 
it was formerly the eastern portion imperfect mode of conveyance. This 
of the kingdom of Aksu. The name early form of Buddhism, according 
Poh-lu-kia or B^Iukzi. is said to be to Chinese accounts, contemplated 
derived from a Turkish tribe which only the deliverance of a portion of 
"in the fourth century of our era the world, viz., the Sangha or so- 
occupied the north-western parts of , ciety ; the Mahdy&na or complete 
Kansu." — /6tdp. 266. The modern {great) mode of conveyance, on the 
town of Aksu is 56 geog. miles E, other hand, taught a universal de- 
from X^sh-turfan, in lat. 41* 12' N., liverance. The Sarv^stivMas be- 
long. 79*" 30' E. Aksu is 156 Eng. lievedin " the existence of things,*' 
miles in a direct line W.S.W. from opposed to idealism. Burnouf, In- 
Kuch&, which is in lat. 41** 38' N., trod. (2d edit.), p. -397; Vassilief, 
long. \if 25' E. on Col. Walker's map. Bouddh., pp. 57, 78, 113, 243, 245. 



BOOK I.] POH-LUH-KIA-^AKSU. 25 

Going 300 li or so to the north- west of this country, 
crossing a stony desert, we come to Ling-shan^® (ice^ 
mourdairC). This is, in fact, the northern plateau of the 
T'sung-ling range,'^and from this point the watei^s mostly 
have an eastern flow. Both hills and valleys are filled with 
snowpiles, and it freezes both in spring and summer ; if it 
should thaw for a time, the ice soon forms again. The 
roads are steep and dangerous, the cold wind is extremely 
biting, and frequently fierce dragons impede and molest 
travelleiis with their inflictions."^^ Those who travel this 
road should not wear red garments nor carry loud-sound- 
ing ^ calabashes. The least forgetf ulness of these precau- 
tions entails certain misfortune. A violent wind suddenly 
rises with storms of flying sand and gravel; those who 
encounter them, sinking through exhaustion, are almost 
sure to die. 

Going 400 li or so, we come to the great Tsing lake.^ 



"* Ling-shan, called by the Mon- alluded to are the sand and gi*avel 

gols " Musiir-aola," with the same storms, referred to below. 

meaning. — ^V. de St. Martin, p. "^^ Or, it may be ' ought not to 

266. carry calabashes nor shout loudly. ** 

^ I translate it thus, because it Perhaps the reason why calabashes 

agrees with Hwui-lih's account in are forbidden is that the water 

the Life of Hiuen Tsiang, although freezing in them m^ht cause them 

it may also be rendered ^'this is to burst with a loud sound, which 

{or, these mountains are) to the would cause the " snow piles " to 

north of the T'sung - ling. Th« fall. Why " red garments " should 

waters of the plateau," &c. The be interdicted is not so plain, un- 

T'sung-ling mountains are referred less dragons are enraged by that 

to in the Twelfth Book; they are colour. 

called T'sung, either because the ^o The Tsing (limpid) lake is the 

land produces a great quantity of same as Issyk-kul^ or Temurtu. It 

onions (^'sun</), or because of the is 5200 feet above the sea«level. It 

blue {green f) colour of the moun- is called Jo-hai, " the hot sea," not 

tain sides. On the south they join because its waters are warm, but 

the great Snowy Mountains ; on the because when viewed from the Ice 

north they reach to the " hot-sea," Mountain, it appears hot by com- 

ie., the Tsing lake, of which he parison (note in the Life of Hiaen 

next speaks. So that the Icy Moun- Tsiang). The direction is not given 

tains form the northern plateau of here ; but from Aksu to Issyk-kal 

the range. The rivers which feed the is about 110 English miles to the 

Tarim do, in fact, take their rise here, north - east. Conf . Bretschneider, 

Conf. Jour. R. Geog, Soe., vol. sj, p. Afed. Georj,, note 57, p. 37 ; Jour, H, 

344; V^ood's Oxiis, p. xl. Geog. Soc.^ vol. xxxix. pp. 318 if., 

^® The inflictions or ciBilamities vol. xl. pp. 250, 344, 375~399> 449* 



26 RECORDS OF WESTERN COUNTRIES, [^ooke 

This lake is about lood liin circuit, extended from east to 
west, and narrow from north to south. Oa all sides it is 
enclosed by mountains, and various streams empty them- 
selves into it and are lost. The colour of the water is a 
bluish-black, its taste is bitter and ^alt. The waves of 
this lake roll along tumultuously as they expend them- 
selves {(m the shores). Dragons and fishes inhabit it to- 
gether. At certain (portentous) occasions scaly monsters 
rise to the surface, on which travellers passing by put up 
their prayers for good fortune. Although the water 
animals are numerous, no one dares (or ventures) to 
eatch them by fishing. 

Going 500 li or so to the north-west of the Tsing lake, 
we arrive at the town of the Su-yeh river.®^ This town 
is about 6 or 7 li in circuit ; here the merchants from sur- 
rounding countries congregate and dwell, . 

. The soil is favourable for red millet and fpr grapes; 
the woods are not thick, the climate is windy and cold ; 
the people wear garments of twilled wool. 

Passing on from Su-yeh westward, there are a great 
number^^ of deserted towns ;- in each there is a chieftain 
{or over each there is established a chief) ; these are not 
dependent on one anotlier, but all are in submission to the 
Tuh-kiueh, 

From the town of the Su-yeh river as far as the Ki- 
shwano-na^^ countrv the laud is called Su-li, and the 
people are called by the saime name. The literature 
(written characters) and the spoken language are likewise 
so called. The primary characters are few ; in the begin- 

^^ That is, the town of Su-yeh, khitai, on the river Chu. Conf. 
situated on the river Chu or Ghui. Bretscbneider, Med. Geog,, note 37, 
Hwui-lih also calls it the town of p. 36; Chin, Med. Trav.^ p. 50, 
Su-yeh (k. ii. fol. 4 a). The same 114.; Trans, Rusb, Geog, Soc,, 1871, 
Bymbol {yeh) is used both in the Si' vol. ii. p. 365. 
yU'hi, and the Life of Hiuen Tsiang. ^ Several tens. 
The site of this town is not now ^ Kai^anna (Jul.) It is the mo- 
known (vid. V. de St. Martin, vt dem Kesh, in lat. 39* 4' N., long. 66* 
awp., p. 271). It may be the present 50' E.' In EitePs Handbook (aub 
ConstantivovosJc^ or perhaps Bela- JCachan^a) it is said to be the region 
sagun, the capital of the Kara- near Kermina. See note 116 in/ra. 



BOOKL] SU'YEH, 27 

niiig they were thirty^ or so in number: the words are 
composed by the combination of these; these combinations 
have produced a large and varied vocabulary.^ They have 
some literature,^ which the common sort read together ; 
their mode of writing is handed down from one master to 
another without interruption, and is thus preserved. Their 
inner clothing is made of a fine hair-cloth (linen) ; their 
outer garments are of skin, their lower garments of 
linen, short and tigKt.^'^ They adjust their hair so as to 
leave the top of the head exposed (thai is, they shave 
the top of their heads). Sometimes they shave tlieir hair 
completely. They wear a silken band round their fore- 
heads. They are tall of stature, but their wills are weak 
and pusillanimous. They are as a rule crafty and deceitful 
in their conduct and extremely covetous. Both parent 
and child plan how to get wealth; and the more they get 
the more they esteem each other; but the well-to-do and 
the poor are not distinguished; even when immensely 
rich, they feed and clothe themselves meanly. The 
strong bodied cultivate the land ; the rest (half) engage 
in money-getting (busitiess). 

Going west from the town Su-yeh 400 di or so, we 
come to the '' Thousand springs.'*®^ This territory is about 
200 li square. On the south are the Snowy Mountains, 
on the other sides {three houndaries) is level tableland. 
The soil is well watered ; the trees afford a grateful shade, 
and the flowers in the spring months are varied and like 

^ So my copy has it : Julien ^ That is, Myn-bulak (Bingheul), 

translates It thirty-two, a country with innmnerable lakes 

** Literally, "the flowing forth — £iteL Myn-bulak lies to the 

from these has gradually become north of the road from Aulie-ata to 

large and varied." Tersa; the high mountains to which 

"» " Some historical records " (iSAw-'^ it clings are the Urtak-tati. "The 

H) ; or, it may be, " they have books Kirghizes, even now, consider Myn- 

and records." bulak to be the best place for sum - 

*^ This difficult passage seems to mer encampment between the Chu 

mean that tliey use linen as an andtheSyr-Daria," ** Here there is 

article of clothing ; that their upper good pasturage, with a denise and 

garments (jackets or jerkins) are succulent herbage* and there are nu- 

of leattier; their breeches ace of merous clear t^prings." — Severtsof, 

linen, made short and tight. X H* O, Soc, vol. xl pp. 367-369. 



28 RECORDS OF WESTERN COUNTRIES, [booki 

tapestry. ^ There are :a thousand springs of water and 
lakes here, and hence the name. The Kh§,n of the Tuh- 
kiueh comes to this place every (year) to avoid the heat. 
There are a number of deer here, many of which are 
ornamented with bells and rings ;^ they are tame and 
not afraid of the people, nor do they run away. The 
Kh4n is very fond of them, and has forbidden them to 
be killed on pain of death without remission ; hence they 
are preserved and live out their days. 

Going from the Thousand springs westward 140 or 150 
li, we come to the town of Ta-lo-sse (Taras).^*^ This town 
is 8 or 9 li in circuit; merchants from all parts assemble 
and live here with the natives (Tartars). The products 
and tlie climate are about tlie same as Su-yeh. 

Going 10 li or so to the south, there is a little de- 
serted town. It had once about 300 houses, occupied by 
people of China. Some time ago the inhabitants were 
violently carried oif by the Tuh-kiueh, but afterwards 
assembling a number of their countrymen, they occu- 
pied this place in common.^^ Their clothes being worn 
out, they adopted the Turkish mode of dress, hue 
they have preserved their own native language and 
customs. 

® Probably the " rings " (kwan) low, and conf. Bretschneider's valu-, 

refer to neck-collars. able note, Med. Geoff,, p» 37, and 

^ M. Viv. de St. Martin has Notes on Chin, Med. Trav., pp. 34, 

r^msayiQdi^inhi&MimmreATudytique 75, 114; Klaproth, Nouv. Jour, 

(Jul., Mem., torn. ii. pp. 267-273), Asiat,, torn. xii. p. 283; Deguignes, 

that the distance from Lake Issyk- Hist, dea Huns, torn. ii. p. 500, torn, 

kul to Taras or Talas (which he places iii. pp. 2I9> 229 ; Ynle's t'athxiy, p. 

at the town of TurkistS.n, by the Jax- clxv. ; Wood's Oxusy p. xlii. ; Ru- 

artes river), is too short by loooli j or, bruquis, in Rec, de Voy, et de M4m,, 

in other words, that from Su^yeh to torn iv. pp. 279, 280. 

the ** Thousand springs " (Bingheul ®^ The little deserted town aUuded 

or Myn-bulak), instead of 400 Ii, to in the text is named elsewhere 

should be 1400 li. The same writer (St. Martin, Memtdres sur VAmUnie, 

explains that in Kiepert's map of torn. ii. p. 118). We gather from 

Turkistiln there is a locality c^led Hiuen ^iang that the inhabitants 

Myn-bnlak in the heights above the were originally captives, carried off 

town of Turkistitn, about a dozen from China by the Turks, who as> 

leagues east from it. This would sembled and formed a community 

agree with the 140 or 1 50 li of Hiuen in this place. 

Tsiang. . But see notes 93 and 95 be-^ i 



BooKLl NU-CHIH'KIEN. 29 

Going 200 li or so south-west from this, we come to the 
town called Peh-shwui(" White Water/^^ This town 
is 6 or 7 li in circuit. The products of the earth and the 
climate are very superior to those of Ta4o-sse. 

Going 200 li or so to the south-west, we arrive at the 
town of Kong-yu,®3 which is about 5 or 6 li in circuit. 
The plain on which it stands is well watered and fertile, 
and the verdure of the trees grateful and pleasing. From 
this going south 40 or 50 li, we come to the country of 
Nu-chih-kien, 

KU-CHIH-KIEN [NuJKEKD]. 

The country of Nu-chih-kien^* is about 1000 li in 
circuit; the laud is fertile, the harvests are abundant, the 
plants and trees are rich in vegetation, the flowers and 

*2 The towncaUed * * White Water " be his Ta-lo-sse, then his route would 

is the Isfijab of Persian writers ac- lie across the head waters of the 

cording to V. de St. Martin^ p. 274. Karagati — a feeder of the Ohu, and 

^Theheskrmgsouth-westinihissknd of the Jar-su — ^au aflBluent of the 

the preceding case from TurkistS^n Talas, where we should place the 

(if, with Julien, we identified that Thousand Springs. ButMyn-bulak 

town with Taras) would take us over is to the west of the Talas on the 

the Jaxartes and away from T4sh- wayto Tersa (35 miles west of Aulie- 

kand (Ghe-shi). In the tabular state- ata), which map be Ta-lo-sse. Prom 

ment given by St. Martin (p. 274) Tersa, on a river of the same name 

the bearings and distances are as which flows between Myn-bulak and 

follows ; — From Ta-lo-sse to Peh- the Urtak-taii hills, his route must 

shwiii, 200 li to the south ; Peh-shwui have been to the south-west, either 

to Kong-yu, 200 li southerly ; Kong- by Chemkent to T^shkand — the 

yu to Nu-chih-kien, 50 li south; same route as was afterwards fol- 

Nu-chih-kien to Che-shi, 200 li lowed by Ohenghiz Kh^n ; or he 

west. But the bearing from Taras to must have gone over the Aksai hills, 

the "White Water " (Peh-shwui) is on the road to Namangan, into the 

south-west, and from the "White valley of the Chatkal or Upper Chir- 

Water" to Kong-yu is again south- chik, and so south-west and then 

west. We have then a short dis- west to T^shkand. Myn-bulak, 

tance of 50 li to the south to Nu- however, is north-east of Tersa, not 

chih-kien, after which there are 200 east. See Severtsof 's account of the 

li west to Tashkand. Working back country from Lake Issyk - kul to 

from Tashkand, which arppears to Tdshkand in Jour. R. Geog. Sod vol. 

be a certain point according to the xl, pp. 353-358, 363-370, &c., also 

distances and bearings given, we p. 410. The site of Kong-yu has not 

reach to about the River Talas, been ascertained, 
far to the eastward of Turki- ^ Called Nejkath by Edrisi. — 

Stan. If Auli§-ata on the Talas V. St. Martin, p. 276. Conf. Qua- 

(lat. 43** 55' N., long. 7 1 * 24' E., and tremdre, Not, et Extr. des MSS., torn, 

no geog. miles from the river Chu) xiii. p. 259. But the identification 



30 RECORDS OF WESTERN COUNTRIES, [bookij 

fruit jJentiful and agreeable in character. This country 
is famous for its grapes. There are some hundred towns 
which are governed by their own separate rulers. They 
are independent in all their movements. But though 
they are so distinctly divided one from the other, they 
are all called bv the general name of Nu-chih-kien. 

Going hence about 200 11 west, we come to the country 
oi Che- sh.i (stony country). 

Che-shi [ChIj], 

The country of Che-shi ^^ is lOOO or so li in circuit. 
On the west it borders on the river Yeh.^^ It is con- 
tracted towards the east and west, and extended towards 
the north and south. The. products and climate are like, 
those of Ku-chih-kien, 

There are some ten towns in the country, each governed 
by its own chief ; as there is no common sovereign over 
them, they are all under the yoke of the Tuh-kiueh. 
From this in a south-easterlv direction some lOOO li or so, 
there is a country called Fei-h an. 

Fei-han [FeiighAnah].®^ 

This kingdom is about 4(X)0 li in circuit It is enclosed 
by mountains on every side. The soil is rich and fertile, 

of Taras in note 93 leads ns to 160. It is in lat. 41° 19' K., long, 

seek !Nu-cbih-kien on the Chatkal, 69^* 15' E., and in H. Moll's map 

to the east of T^shkand. ( 1702) is espied Al-Chach, and placed 

^^ That is, Tashkand, which means 155 miles south-west from "Taras 

in Turkish the "tower" or " resi- or Dahalan," Rawlinson identifies 

dence of [task) stone " (V. St. Mar- Aidivos ir^fpyos with Tash-km-gh^n 

tin, p. 276 n.), corresponding with the and with Kie-cha of JFahien. — - 

explanation in the text. Compare Jour. Jt. Geog. Hoe., vol. xlii. p. 503. 

Aidii/os ir^pyos of Ptolemy, Geog.j I. Yule, however, doubts this : Wood's 

xi. 4, 6, xii. 1,3, 9, 10 ; VI. xiii. 2 ; OxuSy int. pp. xxxix., xl. 

Ouseley, Orient. Geog^^ p. 269; Ley- ** The Kivgr Yeh, *.e., the Sihun, 

den and Erskine's Memoirs of £aber Syr-daria, or Jaxartes. ^ ^ 

(edit. 1826 1, pp. xl. 99, 102 ; De- ^ The distance, about 200 miles 

guignes, I/ist. G. des J/uns, torn. ii. south-east of Tdshkand, takes us to 

p. 497, torn. V. pp. 26, 31 ; Ritter, " the upper waters of the Jaxartes, the 

AsieUf vol. V. p. 570; Klaproth, actual Khanate of Khokand. The 

Magaz. A&iat.^ torn. i. p. 31; and pilgrim did not himself go there, but 

Bretschii eider. il/€c?. Geog., i^T^. 15.9, writes from report. 



BOOK I.] SU-TU'LI'SSE'NA. 31 

it produces, many harvests, and abundance of flowers and 
fruits. It is favourable for breeding sheep and horses. 
The climate is windy and cold. The character of the 
people is one of firmness and courage. Their language 
differs from that of the neighbouring countries. Their 
form is rather poor and mean. For ten years or so the 
country has had no supreme ruler. The strongest rule 
by force, and are independent one of another. They 
divide their separate possessions according to the run of 
the valleys and mountain barriers. Going from this 
country ^^ westward for looo li or so, we come to the 
kingdom of Su-tu-li-sse-na, 



SU-TU-LI-SSE-NA [SuTEISHNA]. 

The country of Su-tu-li-sse-na^ is some 1 400 or 
1 500 li in circuit. On the east it borders on the Teh river 
(Jaxartes). This river has its source in the northern 
plateau of the Tsung-ling range, and flows to the north- 
west ; sometimes it rolls its muddy waters along in quiet, 
at other times with turbulence. The products and cus- 

^* Hiiien Tsiang did not go to pose, therefore, that this river was 

Perghdnah. The symbol used is cAi, its eastern boundary. It is said 

not kinff. This will explain why the to be 1 500 li in circuit; we may 

writer of the JAfe of Hiuen Tsiang place the western boundary, there- 

(Hwui-lih) omits all mention of Ferg- fore, some 500 li to the west of 

hdnaJ], and takes the pilgrim west Khojend. This limit would meet 

from Tdshkand to Su-tu-li-sse-na, the requirements of the text, where 

1000 li. So that in the text we are the country is described as reaching 

to reckon 1000 li( 200 miles approxi- 1000 li west from T^lshkand. Of 

mately) not from Khokand, but from course west means to the west of 

Tstshkand. It must be remembered south-west. The town of Sutrishna 

that the kingdom or country of Su- is now represented by Ura-Tape, 

tu-li-sse-na is spoken of, not a town. XJratippa or Ura-tiube, which is some 

^ Sutrishna (Satrughna), also 40 miles south-west from Khojend 

called Ustriish, TJstrushta, Setru- and too miles south -south-west from 

shta, and Isterushan) or Usrushna is Tashkand (lat. 39.57 N., long. 69.57 

a country "well known to Arabian E.) The Syr-daria, Sihun ot* Jax- 

geographers, situated between Per- artes, however, is to the north of 

gh^nah and Samarkand." — V. St. UratiubS. Ouseley, Orient. Georf,f 

Martin, p. 278. It is described p. 261; ^rwtwa^wiiry., p. 162; Edrisi 

in the text as bordering on the (Joubert's transDy torn. ii. pp. 203, 

Jaxartes on the east ; we may sup- 206 5 Baber's Memoirs, pp. x]i, 9. " 



32 RECORDS OF WESTERN COUNTRIES, [book r, 

toms of the people are like those of Che-shi. Since it has 
had a king, it has been under the rule of the Turks. 

If orth-west ^^ from this we enter on a great sandy 
desert, where there is neither water nor grass. The road 
is lost in the waste, which appears boundless, and only by 
looking in the direction of some great mountain, and fol- 
lowing the guidance of the bones which lie scattered 
about, can we know the way in which we ought to go. 

Sa-mo-kien (Samakkand), 

The country of Sa-mo-kien^^^ is about 1600 or I700li 
in circuit. Prom east to west it is extended, from north 
to south it is contracted. The capital of the country is 
20 li or so in circuit. It is completely enclosed by rugged 
land and very populous. The precious merchandise of 
many foreign countries is stored up here. The soil is rich 
and productive, and yields abundant harvests. The forest 
trees afford a thick vegetation, and flowers and fruits are 
plentiful. The Shen horses are bred here. The inhabi- 
tants are skilful in the arts and trades beyond those of 
other countries. The climate is agreeable and tempe- 
rate. The people are brave and energetic. This country 
is in the middle of the Hu people {or this is the middle 

100 Here ^gain there is no intima- der, Med, Geog., pp. 27, 60, 162- 

tion that Hiuen Tsiang traversed 165 ; Cldn. Med. Tj'av., pp. 23, 38, 

this desert. It is merely stated that 48, 76, 116 ; Palladius, Ckiriese Re- 

there is such a desert on the north- corder, vol. vi. p. 108 ; D*Herbelot, 

west of the kingdom of Siitrishna. BiM. Orient., p. 738; Wilson's w4 ?•«- 

It is thedesert of Kizil-kum. There ana Antiq., p. 165; Yule, Marco 

is no occasion, therefore, to change jPo/o, vol. i. pp. 191 f,, ii pp. 456, 

the direction given in the text. (See 460 ; (7a^^ay, pp. cxxx, ccxliv, and 

Julien's note in loco), Conf. Jour, 192; Jour. Itoy, As. Soc., N.S., vol. 

R. Geoff. Soc., vol. xxxviii. pp. 435, vi, p. 93 ; Jour. Asiat., ser. vL torn. 

438, 445. ix. pp. 47, 70 ; Deguignes, Hist, des 

^^^ Called in Chinese the Kang NunSf torn. iv. p. 49; Gaubil, H. de 

country, ie., the peaceful or blessed Gerdchiscan^ P- 37 ; Sprenger, Post 

country. Samarkand (lat. 39" 49' urtd Reise Routen, -p. 20', Baber^s 

N., long. 67* 18' E.) is probably the Mem., p. xxxvi. ; Ouseley, ChnerU. 

MapdKavda of Arrian, Ajiah, Alex., Geog., pp. 232-238, 248-278; Jour. 

lib. iii. c. 30, and iv. c. 5 ; Q. Curtlus, R, Gepg. Soc., voL xl. pp. 453-462. 

lib. viii. c. i, 20; Ptol. Geog. lib. Conf. the"Kang-dez"of the Vmdi' 

vu c. If, 9; viii. 23, 10; Strabo, dad &nd Rundahii. 
lib. xi. c. ii»4; conf. Bretschnei- 



BOOK r.] K'lE'PO-TA^NA. 33 

of the Hu).^^ They are copied by all surrounding people 
in point of politeness and propriety. The king is full of 
courage, and the neighbouring countries obey his commands. 
The soldiers and the horses {cavalry) are strong and nume- 
rous, and principally men of Chih-kia.^^^ These men of 
Chih-kia are naturally brave and fierce, and meet death as a 
refuge {escape or salvation). When they attack, no enemy 
can stand before them. From this going south-east, there 
is a country called Mi-mo-ho.^^ 



Mi^MO-HO [MaghiAut]. 

The country Mi-mo-ho^^ is about 400 or 500 li in cir- 
cuit. It lies in the midst of a valley. From east to west 
ifc is narrow, and broad from north to south. It is like 
Sa-mo-kien in point of the customs of the people amd pro- 
ducts. From this going north, we arrive at the country 
K'ie-po-ta-na.^°^ 

K'lE-PO-TA-NA [KEBtri>]. 

The country of K'i e-po-ta-na^^ is about 1400 or 1500 
li in circuit. It is broad from east to west, and narrow 

102 A term applied to the foreign- ^^ The country of people in num- 
speaking (Tartar) people by some bers. — Ch. Ed. 

Chinese authors. io7 This district of KebM-Mehe- 

103 These Chakas would seem to be ket, Kebud, or Keshbud, is named 
the people of Chaghanian, who were by the Arabian geographers [vid. 
evidently a warlike people. — Jow\ V. de St. Martin, M^moire Analy^ 
Moy. As, Soc, N.S., vol. vi. p. 102. tique, p. 281), but its situation is not 

i04 The rice country. — Ch. Ed. given. M. V. de St. Martin places 

M5 Here we observe again that it in a north-westerly direction from 

Hiuen Tsiang did not visit Mi-mo- Samarkand (vid. Jul. note in loco), 

ho, but simply gives a report of it. but his calculation, is founded on a 

This place probably corresponds with misconception. Hiuen Tsiang does 

the district of Maghian (lat.. 39** 16' not reckon from tiiis place to K'iuh- 

N., long. 67*42' E.), 50 miles south:* shwang-ni-kia^ but from Samar- 

east of Samarkand. — Meyendorf, kand. This is plain from the use 

Voyage d Boukhara, pp. 161, 493 ; of the word hingf and also from 

Jour, Roy. Geog, Soc, vol. xl. pp. Hwui-lih (p. 60). — Ouseley, Orient. 

449-451, 460, 461; and vol. xliii, Geog.t p. 279; Baber's Memoirs, 

pp. 2630., with Pedchenko's map p. 85.. 
of the district. 

VOL. I. C 



34 RECORDS OF WESTERN COUNTRIES, [booici; 

from north to south. It is like Sa-mo-kien in point of 
customs and products. Going about 300 li to the west 
(of Samarkand), we arrive at K'iuh-shwang-ni-kia, 

K*IUH-SHWANG-NI-KIA [KaSHANIA]. 

The kingdom of K'iuh-shwang-ni-kia^^^ is 1 400 or 
1500 li in circuit; narrow from east to west, broad from 
north to south. It resembles Sa-mo-kien in point of cus- 
toms and products. Going 200 li or so west from this 
country, we arrive at the Ho-han country.^^^ 

Ho-HAN [KUAN].^^^ 

This country is about 1000 li in circuit ; in point of 
customs and products it resembles Sa-mo-kien. Going 
west from here, we come, after 400 li or so, to the country 
ofPu-ho.iii 

Pu-Ho [BokhIra]. 

The Pu-ho ^^2 country is i6ooor 1700 li in circuit; it is 

broad from east to west, and narrow from north to south. 

In point of climate and products it is like Sa-mo-kien, 

Going west from this 400 li or so, we come to the country 
Pa-ti.ii3 

"^^ In Chinese " What country ? " say. Beinaud's Ahulfedat int. pp. 

Kashania, described as a beautiful ccxx-ccxxiv. ; Jow, J2. Oeog. Soc, 

and important town of Sogdh, half vol. xlii. p. 502 n. ; Darmesfceter's 

way between Samarkand and Bok- ZeTid-Avesta, vol. ii. p. 67 n. 
h^ra. This exactly suits the text, ^^^ Middle repose country. — Cli. 

which places it 300 li (60 miles) west Ed. 

of Samarkand. — Istakhri, Mordt- ^^2 p^.]lo jg probably Bokhslra ; 

mann's Trand., p. 131 ; Edrisi, torn, the distance of course is too great, 

ii. pp. 199, 201 ; Ouseley, Orient, unless we consider the reference to 

Oeog.^ p. 258 ; Abu*lfeda, Cliovm. et be to the limits of the country. The 

Mavar, Dcsc^ p. 48. symbols used by Hwui-lih are the 

^^'^ 35astern repose.— C/i. M. same as in the JSi-yu-ki; Julien has 

^•" The part of the river of Sogdh misled V. St. Martin by writing 

( Zaraf shan ) which waters the terri- ^'Pou-Jcho" ContJour. R. Geog. Soc. , 

fcory round Bokhara is called Kuan vol. xxxviii. p. 432 ; Baber's J/cw., 

(V. de St. Martin, p. 282, We ob- p. 38; Moorcroft and Trebeck's 

serve that Hiuen Tsiang went to Travels; Wolff's Mission; &c. 
Kashania, and there we leave him ; "^ Western repose country.— C7i. 

the accounts now given are hear* £d. 



BoOKl] HO'LI-SIH-MI-KIA-^KHWJRAZM. 35 

This country is 400 li or so in circuit. In point of 
customs and produce it resembles Sa-mo-kien. From this 
going south-west 500 li or so, we come to the country Ho- 
li-sih-mi-kia. 

HO-LI-SIH-MI-KIA [KhWAEAZM]. 

This country lies parallel with ^^^ the banks of the 
river Po-tsu (Oxus). From east to west it is 20 or 30 li, 
from north to south 500 li or so. In point of customs 
and produce it resembles the country of Fa-ti; the lan- 
guage, however, is a little different. 

From the country of Sa-mo-kien^^^ going soutli-west 
300 li or so, we come to Ki-shwang-na.^^^ 

114 Fa-ti is no doubt B^tik. The that Hwui-lih makes the distance 
distance from Pu-hointhe text differs lOO li {Memoire, p. 283, n. 1). This 
from that given by Hwui-lih ; the is a mistake. Tor notices respect- 
latter gives 100 li, which is doubtless ing the power of the Khw^rizmian 
correct. The whole distance from empire and the proceedings of Chen- 
Samarkand west to the Oxus would ghiz Khsln in destroying it; — ^vid. R. 
thus be 1000 li, which corresponds K. Douglas, Zt/e o//en-^Ais /jTAaw, pp. 
to 200 miles, the actual measure- xv, seq. It is true that Hiuen Tsiang 
ment. The importance of Betik is says that Khwstrazm runs parallel 
derived from its being the most to both banks of the Oxus. But as 
usual place of passage over the river Hwui-lih says it is bounded on the 
by those going from Bokhara to east by the Oxus, I think the sym- 
KhorasS,n. bol liang (two) is a mistake for si 

lis Ho-li-sih-mi-ka borresponds (west), in which case the text would 

with Khw^razm. It is the Khor- make the country parallel to the 

asmia of Strabo, lib. xi. c. 8 (p. 513), west bank of the Oxus. 
Pliny, vi. 16. Pharasmanes, king i^* The pilgrim now takes us back 

of the Khorasmii, came to Alex- to the country of Samarkand ; he 

ander with 1500 horsemen and said reckons 300 li in a south-west di- 

that his kingdom was " next to the rection to Kesh. The reckoning, I 

nation of the Kolkhi and the Ama- think, is from Kashania, where we 

zon women." — Arrian, ^ waft., lib. iv. left him; this was probably the 

15; conf. Herodotus, lib. iii. 93, 117 ; western limit of the kingdom of 

Ptolemy, Geog.f lib. vi. c. 12, 4; Q. Samarkand. Kesh or Shahr-sabz 

Curt., vii. 4, viii, I ; Dionys. Per., (39° 2' N., 66** 53' E.) lies due south- 

746 J Steph. Byz. suh voc, ; Baber, west from this point about 70 miles. 

Jlfem.,p.xxxi. The bearing sottiA-we^ Baber *s Memoirs, pp. 36 and 545 

in the text is west in Hwui-lih. The Jom*. R. Geog, Soc, vol. xl p. 460 ; 

distance 500 li is the same in both. D'Herbelot, Bib. Or,, p. 238 ; and 

M. Viv. de St. Martin suggests see note 83 supra. 
north-west as the bearing, and adds ^^^ Country of historians. — Ck, EcU 



36 RECORDS OP WESTERN COUNTRIES, [book I. 

This kingdom is about 1400 or 1506 li in circuit; in 
customs and produce it resembles the kingdom of Sa- 
mo-kien. 

From this place going south-west 200 li or so, we enter 
the mountains ; the mountain road is steep and precipitous, 
and the passage along the defiles dangerous and dijBRcult. 
There are no people or villages, and little water or vegeta- 
tion. Going along the mountains 30a li or so south-east, 
we enter the Iron Gates.^^^ The pass so called is bordered 
on the right and left by mountains. These mountains are 
of prodigious height. The road is narrow, which adds to 
the difficulty and danger. On both side^ there is a rocky 
wall of an iron colour. Here there are set up double 
wooden doors, strengthened with iron and furnished with 
many bells hung up. Because of the protection afforded 
to the pass by these doors, when elosedj, the name of iron 
gates is given. 

Passing through the Iron Gates we arrive at the country 

i^s Hwui-lih. also gives Ki-shwang- Yule's Maveo Polo ((book i. cap. iv.), 

na as the name of this country (conf. vol. i. pp. 52 and notes, pp. 55-58; 

V. St. Martin, M^moire, p. 283, n. aad vol. ii pp. 494, 495, 537. M. 

3. V. de St. Martin {Memmre, p. 284) 

119 The iron gates, KohMgha or says that the pilgrim "indicates the 

Kalugah (Mong. "a barrier"}, a beginning of the mountains at 200 

mountain pass about 90 miles south- li to the south-east of Xi-shwang-na, 

south-east from Samarkand, 50 miles and the defile properly so called at 

south -south-east from Kesh, and 8 300 ii farther on, in the same di- 

miles west of Derbent, in lat. 38" 1 1' rection. " But this is not so ; the 

N., long. 66° 54' E. first bearing is south-icestf then 

The distance andbearingfrom Kesh through the mountains in a south- 
given in the text is south-west 200 east direction. For a notice of the 
li + south-east 300 li, which would Irongate passy in connection with 
give about the right distance in a Ghenghiz Khtin, see Douglas, u, &, p. 
straight line.. These Iron Gates 66. Conf.. Baber's Mem.y pp. xxxvi. 
are marked on the Chinese maps ; 132 j Gaubily Hist, de Gentchiscan, 
they are called tiefi men tOj i.e., the p* 257 ; P. de la Croix, Hist, de Ti- 
iron-gate-island (or eminence) from mwitbec, torn. i. pp. 33, 62, &c. ; 6d- 
which the Muh-ho (Amu) flows, risi, torn. i. p. 484; Wood's Oxiis, 
There has been some confusion be- Yule's int., p. Ixi. ; Markham's Cla, 
tween this place and the iron gates vijo, p. 122 ; Bretschneider, Chin- 
at Derbend on the Caspian, called iicd Tra«?.,p.4i andn. ; Med. Geoj., 
by the Tixrks Hemir Kdpi ;. compaiQ p. 61, 



BOOK I.] TU-HO-LO—TUKHARA. 3> 

of the Tu-lio-lo.^2^ This country, from north to south, 
is about looo li or so in extent, from east to west 3000 
li or so. On the east it is bounded by the T'sung-ling 
mountains, on the west it touches on Po-li-sse (Persia), 
on the south are the great Snowy Mountains, on the 
north the Iron Gates.^^^ The great ri-ver Oxus flows 
through the midst of this country in a westerly direction. 
For many centuries past the royal race has been extinct. 
The several chieftains have by force contended for their 
possessions, and each held their own independently, only 
relying upon the natural divisious of the country. Thus 
they have constituted twenty-seven states,^^^ divided by 
natural boundaries, yet as a whole dependent on the Tuh- 

120 Formerly written by mistake For notices of the TokMri (v.l. 

To-fo-lo. Takhari) consult Strabo, Geog.f lib. 

^^ The country here described as xi. cap. 8. 2 (p. 51 1) ; Pliny, lib. vi. 

Tu-ho-lo is the Tukhdraof Sanskrit, c. 17, 20 ; Amm. Marcell., xxiii. 6, 

and the TokhSristdn of the Arabian 57 ; Ptol., Geoff.f lib. vi. c. 11. 6 ; 

geographers. It corresponds with Justin, xlii. 2 ; X^i^seu, Ind. Alt. {2d 

theTa-hiaof Sze-ma-t*sien. Ta-hia ed.), vol. i. pp. 1019, 1023; Hitter, 

is generally identified with Baktria, Aden, vol. v. p. 701, vii. p. 697 ; 

but the limits of Baktria are not de- Jour. R. As. Soc, vol. xix. p. 151 ; 

fined, except that it is separated from Rawlinson's HerodotuSy vol. iv. pp. 

Sogdhiana by the Oxus. No doubt 45, 46 ; Bretschneider, Med. Geog., 

this land of Tukh^ra was that in- p. 170. Tush^ra {snowy, frigid) and 

habited by the Tokhari, who were TushkS-ra are used as equivalents 

neighbours to the Dahse, both of of Tukhira; Wilson, Vishnu Pur. 

them mountain tribes (see the qnes- (Hall), vol. ii p. 186, vol. iv. p. 203 ; 

t ion discussed /owr. jB.JI 8. ^oc.jN.S., Mahdbhdrctia^ ii, 1850, iit 1991, 

vol. vi. pp. 95, 96). Mr. Kings- 12,350, vi 3652; ^an«w?ftsa, v. 311, 

mill has given the substance of Sze- xiv, 784, cxiii. 644 1 ; JSrthat Sarh- 

ma-tsien's account of Ta-hia and hitd^ xiv. 22, xvi. 6 ; Jour. R. Geog. 

the surrounding tribes {Jour. R. As. Soc, vol. xlii. p. 498. Turho-lo might 

SoCf N.S., vol. xiv. pp. 77 ff). It is phonetically represent Tiir, and so 

to be observed, however, that Hiuen indicate the origin of Turin, the 

Tsiang, when speaking of the Turks, region to which Wilf ord assigned 

i.e.t the Yueh-chi and Ye-tha, who the Tukh^ras. 

had overnm this part of Central ^22 g^ ^jgo the Greeks when they 

Asia, uses different symbols from took possession of Baktria divided it 

those employed here. In the first into satrapies, two of which, Aspio- 

case the people are called Tub- nia and Turiva, the Parthians 

kiueh ; in this case the country is wrested from Eukratides. — Strabo, 

called Tu-ho-lo. The land of the lib. xi. c 11,2 (p. 517). The nume- 

Tokhfciri (Tokharistan) need not be reus coins belonging to the Greek 

connected with the people called period in Baktria probably relate 

Tuh-kiueh — the Hiung-nu or Kara- to these satrapies, and not to an un- 

niriis — although it was afterwards divided Baktrian kingdom. See 

overrun by them. See n. 62 SttjM'a. Anana AfUiqua, p. 160. 



38 RECORDS OF WESTERN COUNTRIES, [book r. 

kiueh tribes (Turks), The climate of this country is 
warm and damp, and conseqixently epidemics prevail. 

At the end of winter and the beginning of spring rain 
falls without intermission; therefore from the south of 
this country, and to the north of Lamghlln (Mn-po), dis- 
eases from moisture {moist-heat) are common. Hence 
the priests retire to their rest {rain-rest) on the sixteenth 
day of the twelfth month, and give up their retirement 
on the fifteenth day of the third month. This is in con- 
sequence of the quantity of rain, and they arrange their 
instructions accordingly. With regard to the character 
of the people, it is mean and cowardly ; ^^ their appear- 
ance is low and rustic. Their knowledge of good faith 
and rectitude extends so far as relates to their dealings 
one with another. Their language differs somewhat from 
that of other countries. The number of radical letters 
in their language is twenty-five; by combining these 
they express all objects (things) around them. Their 
writing is across the page, and they read from left to 
right. Their literary records have increased gradually, 
and exceed those of the people of Su-li, Most of the 
people use fine cotton for their dress ; some use wool. In 
commercial transactions they use gold and silver alike. 
The coins are different in pattern from those of other 
countries. 

i'ollowing the course of the Oxus as it flows down from 
the north, there is the country of Ta-mi. 

Ta-mi [Termed]. 

This country^^* is 6oo li or so from east to west, and 400 
li or so from north to south. The capital of the country 

^23 So Sze-ma-t*sien describes the ber*s McmoirSf int., p. xxxv. ; Bret 

people of Ta-hia : " There was no Schneider, Med. Geoff.f pp. 57, 167 ; 

supreme ruler ; each city and town Deguignes, Histoire des Nuns, torn, 

elected its own chief. Its soldiers ij. p. 328 ; Yule, Cathay^ p. ccxxxv ; 

were weak and cowards in battle, fit Edrisi, tome i. p, 273 ; Jour. Asiat, 

only for traders." (Kingsmill,?oc.cifc) ser. vi. tome v. p. 270 ; Jour. Jt. 

^-* Termed or Termiz, on the north Geof/. Soc, vol, xxxvi. p. 263 ; vol. 

bank of the Amu-daria. Conf. Ba- xlii. p. 510. 



BOOK ij HWUH-LO-MO^GARMA, 39 

is about 20 li in circuit, extended from east to west, and 
narrow from north to south. There are about ten saiighd- 
Twmas with about one thousand monks. The stilpas and 
the images of the honoured Buddha are noted for various 
spiritual manifestations. Going east we arrive at Ch'i- 
ngoh-yen-na.^^ 

Ch'i-ngoh-yen-na [ChaghaniAn],^^ 

This country extends about 400 li from east to west, 
and about 500 li from north to soutL The capital is 
about 10 li in circuit. There are some five sanghdrdmas, 
which contain a few monks. Going east we reach Hwiih- 
lo-mo. 

HwtJH-LO-Mo ^^^ [Garma]. 
This country is some 100 li in extent from east to west, 

^-5 Before entering on this excur- records found in Hwui-lih, but also 

sus, it will be better to explain from the use of the symbol King. 

Hiuen Tsiang*s actual route. Erom The excursus begins from Termed, 

a comparison of the text with the at which point he probably crossed 

narrative of Hwui - lih, it will be the Oxus, and proceeds, as the text 

seen that, after leaving the Iron says, along the northern flow of the 

gates, and entering Tukh^ra, he river. 

proceeded across the Oxus to the '^ Chagh§,nisLn, or Saghani^n, pro- 
country called Hwo. This almost bably corresponds with Hissir, on 
certainly is represented by Kunduz, the Karateghin (or northern) branch 
on the eastern bank of the Surkh-Eb. of the Oxus, as the text says ; the 
Here he met with the eldest son of town is in lat. 38** 29' N., long. 69" 
the Kh4n of the Turks. This prince 1 7' E. It included the valley of the 
had married the sister of the king Surkhan and Upper Kafirnahan. 
of Kao-chang, from whom Hiuen Jour. R. As, ^oc.,N.S., vol. vi. p. 96 ; 
Tsiang had letters of recommenda- Baber's Mem.^ p. xxxv. ; Ouseley, 
tion. After some delay the pilgrim Or, Geog., p. 277 ; Edrisi, torn. i. p. 
proceeded, in company with some 480; Wood*s Oxus., Yule*s int., p. 
priests from Balkh, to that city Ixii.j Ocean HighwaySy 1876, p. 328. 
(Po-ho). Here he remained exa- ^^^ Erom the eastern direction 
mining the sacred relics of his re- given we should expect the river to 
ligion for some days. From this he bend eastwards ; we find it does so. 
departs southwards along the Balkh There can be little question, there- 
river to Dara-gaz, and there enter- fore, that Colonel Yule is right in re- 
ing the mountains, he proceeds still storing Hwtth-lo-mo to Garma, the 
southwards to B^miyli,n. So that of capital of Karateghin district, on 
all the countries named betwixt the the Surkh-ab or Vakhsh. Joar. R, 
Oxus and the Hindu Kush, Hiueu As. Soc.^ N.S., vol. vi. p. 96 ; Jour. 
Tsiang only himself visited Hwo Jt. Geog. Soc, vol. xli. pp. 338 ff; 
(Kunduz), Po-ho (Balkh), Kie-chi Wood's Oxus, p. Ixx. ; V, de St. 
(Gaz), and Fan-yen-na (Bltmly^n). Martin conjecturally identified it 
This is gathered not only from the with Shadumaln Hissstr. 



46 RECORDS OF WESTERN COUNTRIES, [boor i. 

and 300 li from north to south. The capital is about 10 li 
in circuit. The king is a Turk of the Hi-su tribe* There 
are two convents and about one hundred monks. Goinf: 
east^*^ we arrive at the Su-inan country. 

SiT-MAN [StTMIn and KulIb]. 

This country extends 400 li or so from east to west, and 
100 li from north to south. The capital of the country is 
16 or 17 li in circuit,; its king is a Hi-su Turk. There 
are two convents and .a few monks. On the south-west 
this country borders on the Oxus, and extends to the 
Kio-ho-yen-na country. 

KlO-HO-YEN-NA [KuBADIAn]. 

From east to west it is 200 li or so in extent ; from north 
to south 300 li or -so. The capital is lo li or so in circuit. 
There are three convents and about one hundred monks. 
Still eastward -is the country of Hu-sha. 

HU-SHA ^29 [Wakhsh]. 

This country is about 300 li from east to west, and 
500 li or so from north to south. The capital is 16 or 
17 li in circuit. Going eastwards we arrive at Kho- 
to-Jo, 

Kho-to-lo ^^^ [Khotl]. 

"This kingdom is looo li or so from east to west, and 

^ This expression "going east** extending *© Kubtdian (Kio-ho- 

■aeed not imply that the country in- yen-na), which Hes between the 

dicated lies to the eastward of the Kafirnahan and Wagesh rivers, — • 

last named, but that it is eastward the town of Kub^diHn being in 

of the line of advance, which would lat. 37** 21' N.,*long. 68** 9' E., 57 

in this case be the northern branch miles N.N.E. of Khulm. Jaur, R. 

of the Oxus. Hence this country of Geog. Soc., vol. xlii. pp 456, 509 n. 

Suman, which has been identified '^ Hu-dha is no doubt Wakhsh, 

with the Shum^n of the Arab geo- which lies to the north of Shum^n 

graphers (Edrisi, tomv ii. p. 203 ; and Khotl^n. Conf. Jour. R, Geoj. 

Abulfeda, Qkor. et Mavar., p. 38; Soc., vol. xl. p. 143. 

Ouseley, Or. Geog., p. 277), is said ^^ Kho-to-lo is represented by 

to have the Oxus on the south-west, Khotl or KhotlSu, the Kutl of 



BOOK l] KIU-MI^TO—KUMIDHA. 41 

the same from north to south. The capital is 20 li or so 
in circuit. On the east it borders on the T'sung-ling 
mountains, and extends to the country of Kiu-mi-to. 



KiTJ-MI-TO [KtJMIDHA,l31 qjj DARWAZ AND EOSHAN]. 

This country extends 2000 li from east to west, and 
about 200 li from north to south. It is in the midst of 
the great T*sung-ling mountains. The capital of the coun- 
try is'about 20 li in circuit. On the south-west it borders 
on the river Oxus ; ^^ on the south it touches the country of 
Shi-ki-ni.i^ 

Passing the Oxus on the south,^* we come to the 
kingdom of Ta-mo-sih-teh-ti,^^^ the kingdom of Po-to- 

Edrisi, and Is described in the text district. Proc. E. Geog, Soc, vol. iv. 

as stretching eastward to the T'sung- (1882), pp. 4 1 2 ff. ; Jour, R. Geog, Soc., 

ling mountains (Pamir), and bor- vol. xlii pp. 458, 471, 498. Keshan 

dered on the south by the valley of lies to the south-east of Darw^z and 

the Kom^dai, or plain of Kurgan- between it and Shignlln, and on the 

tub§ and lower valley of the Vakhsh. northern branch of the river which 

It would thus correspond with the joins the Panja near Bartang. 
country to the north-east of Kuldb. ^^ Shi-ki-ni has been identified 

Conf. JDeguignes, M. des Hum, torn, with Shignan or Shakhn^n by Chin- 

v. p. 28 ; Bretsehneider, Med. Geog., ningham and Yule. — J, R, As. Soc.y 

p. 170 n. ; Ouseley, Onmt. Geog,, K.S., vol. vi. pp. 97, 113 ; /, i?. Geog. 

pp. 239, 276. Soc, vol. xlii. p. 508 n. ; /. As, S. 

^^1 Kiu-mi-to would correctly be Seng,, vol. xvii. pt. ii. p. 56 ; Wood's 

restored to Kumidha, which natur- Oocus, pp. 248, 249. Edrisi has Sak- 

ally represents the country of the nia, toni. i. p. 483. 
Komedai of Ptolemy {Geog,, lib. vi. ^^ That is, t© the south of the 

c. 12, 3, c. 13, 2, 3 J lib. vii, <j. I, 42), Amu or Panja. The pilgrim having 

through which the ancient caravans described the districts first in a 

travelled eastward for silk. It corre- northerly direction, then east of the 

ponds with Darw^z (the gate), or the main stream, now leaving the valley 

valley of KJ-sht. See Jour. R. As, ©f the Shignstn, which runs along 

Soc, N.S., vol. vi. pp, 97, 98 ; Jour, the northern side of the Panja, he 

Asiat.y ser. vi. torn. v. p. 270; recounts the names of districts to 

i^drisi, torn. i. p. 483 ; Jour, As. S, fehe south of that river. 
Beng., vol. xvii. pt, ii. p. 15 ; Wood's ^^ Ta-mo-sih-teh-ti was restored 

OxuSf pp. xxxix, Ixxv, 248, 249; doubtfully to Tamasthiti by 

Jour, R. Geog, JSoc, vol. xli, p, 339 ; Julien. It is the Termistat of the 

Prdc. R. G, S,, vol. i. (1879) p. 65, Arab geographers, one stage from 

^32 The chief town of I)arwaz — the famous stone bridge on the 

stiU called Khum or Kala-i-khum Waksh-4b or Surkh-I.b, and one of 

— ^is on the Ab-i-PiSlnj or south the chief towns of Khutl. — Jour. R, 

branch of the Amu, which runs just Geog. Soc, vol. xliL p. 508 n. See 

within the south-west limit of the also Wood's Oxus, pp. Ixxi, 260; 



4^ RECORDS OF WESTERN COUNTRIES, {book l 

chang-na/^ the kingdom of In-po-kin,^^ the kingdom of 

Kiu-lang-na,i38 the kingdom of Hi-mo-to-lo,^^^ the king- 
dom of Po-li-ho,i*^ the kingdom of Khi-li-seh-mo,!*^ the 
kingdom 6f Ho-lo-hu,!*^ ^he kingdom of O-li-ni,!*^ the 
kinodom of Mun^y-kin.^^ 

Going from the kingdom of H wo (Kunduz) south-east, 

Istakhri, pp. 125, 126, and Grardi- ^^ Po-li-ho must be in the neigh- 

ner's * Memoir* in /ow;*. As. Jioc. bourhood of the Varsakh river, a 

Bengal, vol. xxiL pp. 289, 291. tribntary of the Kokch^ Wood", in 

Julien has made a mistake {M4m, his map, has a district called Faro* 

t. ii. p. 201) in giving the width of khar or Farkhar, which may repre- 

the valley at 400 or 500 li ; it should sent Po-li-ho or Parika. 

be 4 or 5 li, according to the India ^^^ Khi - li - seh - mo is no doubt 

Office Library copy. It would Khrishma or Kishm, north of Fark- 

thus be a valley some 300 miles bar, and thirty-two miles east of 

long, and about a mile wide. On Tdlik^n. Yule's Marco Pdo, vol, i 

Captain Trotter^s map the long p. 163. * 

valley of Wakh^n extends through ^^^ Ho-lo-hu represents Il%h, an 

more than two degrees of longitude, important fief in the north of Badak- 

viz., from 72"* to 74** 30' E. long. ; sh4n between the Kokchi and tha 

but following the winding of the Oxus (Yule). 

river it might probably approach the ^^ O-li-ni. This, as Colonel Yule 

length assigned by Hiuen Tsiang. says, " is assuredly a district on both 

See also Yule, w. 5. pp. 111-113. sides of the Oxus," of which the 

133 Po-to-chang-na. This repre- chief place formerly bore the name of 

sents Badakshlin, celebmted for its Ahreng; the Hazratlmdm of Wood's 

ruby mines. For an interesting ac- map, 26 miles north of Kunduz. 

count of this country, its inhabitants, Yule, u. s, p. 106; P. de la Croix, 

and their character, see Wood's OjBit^, H, de Ti^nurhec, t. i. pp. 172, 175; 

pp. 191 seq.; conf. joui*. R. Geog. Soc, Institutes of Timur, p. 95. 

vol. xxxvL pp. 252, 260, 265, 278 ; ^^ Mung-kin. Julien has by mis- 

voi. xxxvii. pp. 8, 10 ; vol xl. pp. take given the circuit of this district 

345 J 393 9 vol. xlii. pp. 440 ff.; vol. as 4000 li (J/^m., torn, ii. p. 194), 

xlvi. pp. 278, 279. instead of 400 li. This has been 

^^ In-po-kin, probably Yamg^n, observed by Colonel Yule (p. 105, 

the old name of the valley of the u, ».) It probably is represented by 

Kokcht., from Jerm upwards, — Yule, the district from Ttilikan and 

138 Kiu-lang-na represents Kurdn, KhanSbdd, and the valley of the 
a name applied to the upper part of Furkhan, in the east of Kunduz or 
the Kokch4 valley, about Lajward Kataghan. This T^lik^n is the 
(Wood). Celebrated for mines of ThMk4n of the Arab geographers. 
lapiS'lcfzuli. — See Yule, u. s. Marco Polo visited it. Ouseley, 

139 Hi-mo-to-lo. This certainly Orient, G€og,,pp, 223, 224, 230, 231 ; 
would correspond with Himatala, Baber^s Mem., pp. 38, 130 ; Yule's 
the Chinese explanation being Mcirco Polo, vol. i p. 160. Conf. 
" under the Snowy Mountains '* Burnes, Trav. in BokTiara, vol. iii, 
(hd'ma-'rtala). — Julien, Mem., torn. L p. 8; Wood's Oxus, pp. Ixxxi, 156; 
p. 178. Colonel Yule has identified Bretschneider, Med. Geog., p. 195. 
it with Damim, or, as it is other- There is a district called MunjUn, in 
wise given, Darah-i-aim. (See his the south of BadakshS-n, between the 
remarks. Jour. R. As. ^oc, N.S., voL sources of the Kokch^ and Gogar- 
vL p. 108 ; Wood's O^tis, p. Ixxvii. dasht. 



BOOK!.] . PO-HO—BALKH. 43 

we come to the kingdom of Ghen-seh-to,^^ the kingdom 
of 'An-ta-la-po ^^ (Andar&b), remarks concerning which 
may be found in the return records. 

Going south-west from the country of Hwo> we arrive 
at the kingdom of Fo-kia-lang (Baghl&n), 

PO-KIA-LANG [BaGHLAN]. 

This country ^^'^ is 50 li or so from east to west, and 200 
li or so from north to south ; the capital is about 10 li in 
circuit. Going south, we come to the country of Hi-Iu- 
sih-min-kien (Eiii-samangan), 

Hl-LU-SIH-MIN-KIEN [EiJ!-SAMANGAn].1*8 

This country is about looo li in circuit, the capital 
about 14 or 15 li. On the north-west it borders on the 
kingdom of Ho-lin (Khulm). 

V 

Ho-Lm [Khulm]. 

This country is 800 li or so in circuit, the capital is 
5 or 6 li in circumference ; there are about ten convents 
and 500 monks. Going west, we come to the country of 
Po-ho (Balkh). 

Po-Ho [Balkh]. 

This countrv is about 800 li from east to west, and 
400 li from north to south; on the north it borders on 
the Oxus. The capital is about 20 li in circuit. It is 

^^^ Ohen-peli-to, for Kwo-seh-to, 34 miles south from Kunduz. Ouse- 

i.€.i Khousta or Khost, located by ley, Orimt. Geog., p. 223 ; Jour. R 

Yule between TAlik^n and Indar^b. As. Soc, N.S., vol. vi. p. loi. 

A district now known as Khost is ^'^ In the upper valley of the 

in Afghanistan, south of the Kur- Khultn river, including* the towns of 

am valley. Jour. R. Geog, Soc, vol. Rui, Kuram, and Haibak, formerly 

XXX ii, p. 31 1. called Samangan, and about 42 miles 

^^ An-ta-la-po, ic, Andar4b or west from Baghlan. Moorcroft. 

Tndardb, Lat. 35*' 40' N. ; long. Travels, vol. ii. p. 402; Sprenger, 

6(f 27' E. Post u, Reise Routen, p. 37 ; Burnes, 

'^ In the valley of the southern Travels (ist ed.), vol. i. pp. 201- 

Surkh-itb or Kunduz river, about 205. 



44 RECORDS OF WESTERN COUNTRIES, [booki.; 

called generally the little E§,j agriha.^*^ This city, though 
well {strongly) fortified, is thinly populated. The pro- 
ducts of tJie soil are extremely varied, and the flowers, 
both on the land and water, would be diificult to enume- 
rate. There are about lOO convents and 3000 monks, who 
all study the religious teaching of the Little Vehicle. 

Outside the city, towards the south-west,^°<> there 
is a convent called !N"avasaAgh^rS,ma, which was built 
by a former king of this country. The Masters {of 
Bvddhism), who dwell to the north of the great 
Snowy Mountains, and are authors of Sdstras, occupy 
this convent only, and continue their estimable labours 
in it. There is a figure of Buddha here, which is lustrous 
with {rejleds the glory of) noted gems, and the hall in which 
it stands is also adorned with precious substances of rare 
value. Tliis is the reason why it has often been robbed by 
chieftains of neighbouring countries, covetous of gain. 
This convent also contains {possesses) ^^ a statue of Pi- 



^^^ So I think it ought to be trans- ^^^ This passage seems to require 

lated. It is caUed the *' Little the use of a past tense, " this con- 

R^jagriha" in consequence of the vent formerly {su) had;" and so 

numerous Buddhist sites in its Julien renders it. But it appears 

neighbourhood, vying in that re- to me improbable, if the statue of 

spect with the Magadha capital. Vai^ravana was in existence when 

This is plainly intimated in the Life the foray was made, " in recent 

of Hiuen Tsiang (Julien's trans., p. times,'* that it should have been 

64), where the Kh^n says that " it lost ar destroyed so soon afterwards, 

is called the Little Rdjagriha : its Moreover, the symbol su has some- 

sacred relics are exceedingly nxime- times the sense of " a present con- 

rous ; " the latter being the explana- dition " (as, for example, in the 

tion of the former. On Balkh, see Chung Yung^ xiv. i, 2). Considering 

Burnes, Travels (ist ed.), vol. i. pp. the sentence which follows, where 

237-240 ; Ferrier, Caravan Jaurn., the interior of the Sangh^r^ma is 

pp. 206, 207 ; B. de Meynard, Les spoken of, I should prefer to think 

PraiHcs dOvt t. iv. p. 48 ; Diet, that su is a mistake for ts'ien ; they 

Geog.-HisL de Pei'sCj p. 57i ; Jour, both have the meaning of "before" 

It Geog. Soc,^ vol. xlii. p. 510; De or "formerly," but U'ien also has 

Herbelot, Bill. Orient.^ p. 167 ; the sense of " in front of." In this 

Hyde, Hist. Rcl. vet. Pcrs., p. 494; case the passage would run: " In 

Yule's Marco PolOf vol, i, p. 158; front of the Saiigh^ama there is a 

Cathay f p. 1.79 ; Breti?chneider, Med. figure of Vaisravaiia Deva." This 

(fcog.i p. 196; Chin Med. Trav.t Do va was the protector of the con- 

pp. 47, 117. vent, 'not so much that he was 

^*> Julion gives south • east by Kubera, the god of wealth, as that 

mistake. he was the guardian of the north 



VO K 1,] PO-HO~BALKH. 45 

sha-men (Vai^ravana) D^va, by whose spiritual influence, 
in unexpected ways, there is protection afforded to the pre- 
cincts of the convent. Lately the son of the Kli§,n Yeh-hu 
(or Slie-hu), belonging to the Turks, becoming rebellious, 
Yeh-hu KliS-n broke up his camping ground," and marched 
at the head of his horde to make a forav aorainst. this 
convent, desiring to obtain the jewels and precious things 
with which it was enriched.^^^ Having encamped his army 
in the open ground, not far from the convent^ in the night 
he had a dream. He saw Vai^ravana D^va, who addressed 
him thus : " What power do you possess tliat you dare {to 
intend) to overthrow this convent ? " and then hurling his 
lance, he transfixed him with it. The KhS,n, affrighted, 
awoke, and his heart penetrated with sorrow, he told his 
dream to his followers,, and then, to atone somewhat for his 
fault, he hasteued to the convent to ask permission to con- 
fess his crime to the priests; but before he received an 
answer he died. 

Within the convent, in- the southern hall of Buddha, there 
is the washing-basin which Buddha used. It contains about 
a peck,^^^ and is of various colours, whielj dazzle the eyes. 
It is difficult to name the gold and stone of which it is 
made."^^* Again, there is a tooth of Buddha about an inch 
long, and about eight or nine tenths of an inch in breadth. 
Its colour is yellowish white; it is pure and shining. 
Again, there is the sweeping brush of Buddha, made of the 

This was perhaps the most northern " rebelling," then it would be Yeh- 
Buddhist establishment in existence ; hu-kh4n himself who is referred to. 
at any rate, it was built for the con- I am inclined to think it must have 
venience of northern priests. been the son, whose name was Sse ; 
^^^ This sentence may otherwise but the repetition of the name Yeh- 
be rendered : " Lately the son of the hu-kh^ is perplexing. The symbols 
Turk Yeh-hu-kh^n, whose name was po-lo correspond with the Turkish 
Sse-yeh-hu-khS,n, breaking up his work hulalCf camping ground or can- 
camping ground," &c. Yeh-hu is tonment. 

the Kh^n that Hiuen Tsiang met on ^^ TeoUy a dry measure «f ten 

the rich hunting grounds of the jRnts. 

Chu*i river ( Vie de Hiouen Tksang^ ^^ This may mean— the golden- 

p. 55). If the name of his son was like stone ol which it is made has a 

Sse-yeh-hu. then doubtless it is he difficult name, or the metal (gold) 

who purposed to sack the Sangh- and stone are diiBcult to nama 

4rllma. But if sse ha^ Uie sense of . 



46 RECORDS OF WESTERN COUNTRIES, [book t. 

plant "Ka-she" (Jcdsd), It is about two feet long and 
about seven inches round. Its handle is ornamented 
with various gems. These three relics are presented with 
ofiferings on each of the six fast-days by the assembly of 
lav and cleric believers. Those who have the greatest 
faith in worship see the objects emitting a radiance of 
glory. 

To the north of the convent is a stiipa, in height about 
200 feet, which is covered with a plaster hard as ^^ the 
diamond, and ornamented with a variety of precious sub- 
stances. It encloses a sacred relic (slie-li), and at times 
this also reflects a divine splendour. 

To the south-west of the convent there is a Vihdra, 
Many years have elapsed since its foundation was laid. It 
is the resort {of people) from distant quarters. There are 
also a large number of men of conspicuous talent. As it 
would be difficult for the several possessors of the four diffe- 
rent degrees {fruits) of holiness to explain accurately their 
condition of saintship, therefore the Arhats {Lo-han), when 
about to die, exhibit their spiritual capabilities {miraculous 
powers), and th<3kse who witness such an exhibition found 
sillpas in honour of the deceased saints. These are closely 
crowded together here, to the number of several hundreds. 
Besides these there are some thousand others, who, 
although they had reached the fruit of holiness {i.e,, Arhat- 
ship), yet having exhibited no spiritual changes at the 
end of life, have no memorial erected to them. 

At present the number of priests is about 100; so irre- 
gular are they morning and night in their duties, that it 
is hard to tell saints from sinners.^^ 

To the north-west of the capital about 50 11 or so we 
arrive at the town of Ti-wei; 40 li to the north of this 

1^ It may be "hard as the dia- idle," is for mi, which would qualify 

mond," or "shining like the dia- hai in the sense of "absence of idle- 

mond." ^ ness." The passage would then 

^8 There is evidently a false read- read ; " Morning and night there is 

ing here. I think the character^, an absence of idleness, but it isdifii- 

which, in connection with the follow- cult to conjecture who are saints and 

ing character, Aa*, means "remiss and who no*.** 



bookl] .. TI'WEI AND PO'LL 47 

^.own is the town of Po-li. In each of these towns there is 
a stUjpa about three chang (30 feet) in height. In old days, 
when Buddha first attained enlightenment after advancing 
to the tree of knowledge,^^^ he went to the garden of 
deer ; ^^^ at this time two householders ^^ meeting him, and 
beholding the brilliant appearance of his person, offered 
him from their store of provisions for their journey some 
cakes and honey. The lord of the world, for their sakes, 
preached concerning the happiness of men and Devas, and 
delivered to them, his very first disciples,^^® the five rules 
of moral conduct and the ten good qualities (shen, virtuous 
rules).^^^ When they had heard the sermon, they humbly 
• asked for some object to worship (offer gifts). On this 
Tathlgrata delivered to them some of his hair and nail- 

o 

cuttings. Taking these, the merchants were about to 
return to their own country,^®^ when they asked of Bud- 
dha the right way of venerating these relics. Tath%ata 
forthwith spreading out his Sanghdti on the ground as a 
square napkin, next laid down his Uttardsanga and then 
his Sankahshikd ; again over these he placed as a cover 
his begging -pot, on which he erected bis mendicant's 
staff.^63 Thus he placed them in order, making thereby 



^^ This passage might perhaps L p. 108 ; Beal, Roifi. Legend^ p. 
also be rendered ** after gazing with 236, The incident is also found 
delight on the Bodhi tree," Thesym- amongst the Amarctvatt sculptures 
bol tsu has such a meaning, and it ( Tree and Sety. Worship^ pi. Iviii. 
would be in strict agreement with fig. I, middle disc). 
the legend. ^^^ Their own country was Su varn a- 
"^ That is, the garden at BanSxas. bhtimi or Burma. 
139 Two merchant - lords {chang- ^^ This translation differs from 
chi). that of M. Julien. I take the con- 
160 it The very first to hear the struction thus : / sang hia chif " taJc- 
five," &c. ing his sanghdti ; " fang thee po, " as 
1®^ That is, the five »S^'t^as and the a square napkin" (i.e., folding it 
ten ^tlds. See Childers, Pali Diet, into this shape); Jiia, "he placed it 
sub silam. The story of the two underneath." The rest of the sen- 
merchants alluded to in the text is tence, then, will follow as I have 
one well known in the Buddhist translated it. The monument erected 
legend. It will be found in Spcnce as a shrine for the relics given on 
Hardy's Manual of Buddhism (2d this occasion is said to be the far- 
ed.) pp. 186, 187, and note ; also in famed Shwe-daguu at R^ngun.— 
the Fo-sho-hing-tsan-king, p. 167 ; ^s. ResearcheSy vol, xvi., quoted by 
Bigandet, Legend of Gaudama^ vol. Spence Hardy, M, JB., p. 187 n. 



48 RECORDS OF WESTERN COUNTRIES, [book t 

(the figure of) a stilipa. The two men taking the order, each 
went to his own town, and then, according to the model 
which the holy one had prescribed, they prepared to build 
a monument, and thus was the very first St4/pa of the 
Buddhist religion erected. 

Some 70 li to the west of this town is o.St'A/pa about two 
chang {20 feet) in height. This was erected in the time of 
Kasyapa Buddha. Leaving the capital and going south- 
west, entering the declivities of the Snowy Mountains, 
there is the country of Jui-mo-to [Jumadh?]. 

This country is 50 or 60 li from east to west, and 100 li 
or so from north to south. The capital is about 10 li in 
circuit. Towards the soutli-west is the country of Hu- 
sh i-kien (Jftzg§,n). 

HU-SHI-KIEN [Jt!rZGANAj 

This country is about 500 li from east to west, and 
about 1000 li from north to south. The capital is 20 li in 
circuit. It has many mountains and river-courses. It 
produces excellent {shen) horses. To the north-west is 
Ta-la-kien. 

Ta-la-kien [Talikan].^ 

This country is 500 li or so from east to west, and 50 
or 60 li from north to south. The capital is 10 li about 
in circuit On the west it touches the boundaries of 
Persia. Going ^^ 100 li or so south from the kingdom 
of Po-ho (Balkh), we arrive at Kie-chi. 

1^4 A position near Sir-i-pul seems ^^ Here the true itinerary is re- 

indicatetL — Yule, w. »., p. loi. siimecL Hiuen Tsiang now leaves 

^^ On the borders of Khorasan, Balkh, and travels south about 

in the valley of the Murghatb. — twenty miles to Gaz or Darah-Gaz. 

Ouseley, Orient. Oeoff.y'p^^ 175, 220; "This valley will be found in Mac- 

^drisi, torn. i. pp. 46S,. 478 ;. Jour, artney's map to Elphinstone, in the 

As.y ser. vi., torn, xiii. pp. 175-179. map 'to Terrier's Travels, &c., about 

There is a Tillikan also in Badak- one march south of Balkh, about 

shun. See n. 145 ante. half-way between that town and 



BOOK I.] ' fan-yen-nasJmiyJn. 



49 



KlE-CHI [GrACHI OR GAZ]. 

This country from east to west is 500 li or so, from 
west to south 300 li. The capital is 4 or 5 li in cir- 
cuit. The soil is stony, the country a succession of hills. 
There are but few flowers or fruits, but plenty of beans 
and corn. The climate is wintry; the manner of the 
people hard and forbidding. There are some ten convents 
or so, and about 200 ^^^ priests. They all belong to the 
school of the Sarvtoivadas, which is a branch of the 
Little Vehicle. 

On the south-east we enter the great Snowy Mountains. 
These mountains are high and the valleys deep; the 
precipices and hollows {crevasses) are very dangerous* The 
wind and snow keep on without intermission; the ice 
remains through the full summer ; the snow-drifts fall 
into the valleys and block the roads. The mountain spirits 
and demons {demon sprites) send, in their rage, all sorts of 
calamities; robbers crossing the path of travellers kill 
them.^^ Going with difficulty 600 li or so, we leave the 
country of Tukh§,ra, and arrive at the kingdom of Fan- 
yen-na (BlimiyS.n). 

Fan-yen-na [BImiyIn].^®® 

This kingdom is about 2000 li from east to west, and 
300 li from north to south. It is situated in the midst 

Dehas. Ibn Haukal also . states ^^ This phrase, wd vm^ may refer 

that the hill-country south Of Balkh to the former statement, " that the 

is called Ghaz (Ouseley, Or, Geog.y robbers kill the travellers;" in 

pp. 243, 244, 270). Darah-Gaz is which case wei wu would mean, 

mentioned in Timur's Institutes (p. " as a profession or business ; " re- 

59), and it was the scene of a rout ferring perhaps to the existence of 

of Humayun's little army by the a dacoit system, 

Uzbeks in 1549.— Erskine's £abei' *^^ The country of BllmiyHn has 

and Ilumayun, vol. ii. pp. 373, 376 : been described by Burnes and other 

Yule, Jour. R. As, Soc, N.S., vol. travellers. Wood, in his journey 

vi. p. 102 ; Jour, As, ^c, BeRfjal^ to the source of the Oxus, passed 

vol. xxii. p. 164. through it. It lies immediately to 

i«7 jyfy ^gxt gives 200 as the the north of the Hajiyak Pass. 

number of the priests; but the Wood's Oxus (2d ed.), pp. 130, 131; 

error is in the printing : it ought to Proe, R. Geog, Soc, voL i (i^79), 

be 300. pp. 244 ff.; Baber's Memoirs^ p. 139. 

VOL. I. D 



50 RECORDS OF WESTERN COUNTRIES, [booki. 

of the Snowy Mountains* The people inhabit towns 
either in the mountains or the valleys, according to 
circumstances.^^^ The capital leans on a steep hUl, 
bordering on a valley 6 or 7 li in length.^^^ On the 
north it is backed by high precipices. It (the country) 
produces spring- wheat ^^^ and few flowers or fruits. It 
is suitable for cattle, and affords pasture for many sheep 
and horses. The climate is wintrv, and the manners of 
the people hard and uncultivated* The clothes are chiefly 
made of skin and wool, which are the most suitable for tlie 
country* The literature, customary rules, and money used 
in commerce are the same as those of the Tukhlira conntrv. 
Their language is a little different, but in point of per- 
sonal appearance they closely resemble each other. These 
people are remarkable, among all their neighbours, for a 
love of religion (a heart of pure faith); from the highest 
form of worship to the three jewels.^^^ down to the worship 
of the hundred (i.e., different) spirits, there is not the least 
absence {decrease) of earnestness and the utmosti devotion 
of heart. The merchants, in arranging their prices as 
they come and go, fall in with the signs afforded by the 
spirits. If good, they act accordingly ; if evil, they seek 
to propitiate the powers.^^^ There are ten convents and 
about 1000 priests. They belong to the Little Vehicle, 
and the school of the Lokottaravadins (Shwo-ch*uh- 
shi-pu). 

To the north-east of the royal city there is a mountain, on 
the declivity of which is placed a stone figure of Buddha, 

Grote {Hist. Greece, voL xii. p. 271 n.) ^'^^ The stiJi-mai is " late wheat ; " 

supposes that Alexander crossed into wheat sown in the spring. 

Baktria by Bitmiyan : see Arrian, ^"^-^ Buddha, Dharma, and Saiigha. 

Anab.y lib. iii. c. 29, i ; Strabo, Geof/.f ^'* This sentence might be ren- 

lib. XV. c. 2, II; Wilson, Ariaua, dered better thus : " The merchants 

^«f., pp. 179 f. ; also note 175 tTi/*. conjecture in coming and going 

17*^ Or. " according to the resources whether the gods and spirits (or 

or strength of the place." the heavenly spirits) afford propi- 

171 Such it appears is the mean- tious omens ; if the indications are 

ing. The town rests on, or is sup- calamitous, they offer up their 

ported by, a precipitous cliff, and pra3'ers (seek religious merit).'* 
borders on a valley 6 or 7 li in length. 



BOOK I,] FAN-YEN'NA—BAMIYAN. 51 

erect, in height 140 or 150 feet.^'* Its golden hues sparkle 
on every side, and its precious ornaments dazzle the eyes 
hy their brightness. 

To the east of this spot there is a convent, which was 
built by a former king of the country. To the east of the 
convent there is a standing figure of SMvya Buddha, made 
of metallic stone (teou-shih ^'^% in height 100 feet. It has 
been cast in different parts and joined together, and thus 
placed in a completed form as it stands. 

To the east of the city 12 or 13 li there is a convent, 
in which there is a figure of Buddha lying in a sleeping 
position, as when he attained Nirvdiia The figure is in 
length about 1000 feet or so.^^^ The king of this {country)^ 

175 These rock - hewn figures of Masson mentions five statues. See 

Buddha in Bamiy^n have been Hitter, Die JStupa's oder die Archi- 

objects of curiosity down to the tektonisChen Denkmale an dei' Indo- 

present day. They were seen dur- Baktr. Kdnigatr. u. d. Golosse von 

ing the campaign in Afghanistan Bamlyan, ^^. 24 t;JS.ydejBist.Itdig. 

in 1843, and doubtless remain to vet. Pei^s.,^, 132; Burnes, Travels^ 

the present day. The most recent vol. i. pp. i^2~iSS, and J, A. S. Ben,, 

notice of them is in General Kaye's vol. ii. pp. 5^1 f. ; Masson, ibid.f vol. 

paper. Proc. Jt Oeog. Soc, vol. i. v. pp. 707 f.; Wood^s Oxas, pp. 

( 1^79), pp. 248, 249. He says : " On Ixvii, 125 f. ; Asiat. £es., vol. vi. pp. 

the opposite side of the valley from 462-472, 495, 523-528; Bret- 

the great (standing) image, about a Schneider, A/ed. Oeog,, pp. 58, 193 ; 

mile to the west, a stony gully leads Gladwin, Ayeen Ahbery, vol. ii. p. 

into the hills. A short way up this 208, vol. iii. pp. 168, 169. 
there is a nearly insulated rock, on ^^^ This teou-skiA is described 

the flat summit of which there is in by Medhurst {sub voc.) as "a kind of 

relief a recumbent figure, bearing a stone resembling metal The Chi- 

rude resemblance to a huge lizard," nese call it the finest kind of native 

which figure the people now call copper. It is found in the Po-sze 

Azhdaha, or the dragon slain by a country (Persia) and resembles gold, 

Muhammadan pir (see also «6., p. On the application of fire it assumes 

338). Hyde, quoting Mas^ik Ma- a red colour, and does not turn 

iiifllik and the Farlmng-i-JaJidngiH black. When mercury falls to the 

of Ibn Fakred-din Angju, says the ground this substance will attract 

two larger statues are 50 cubits high, it." But from the statement that 

one called SurJch-but (red image) and each part of this figure was cast 

the other Kkink-but (grey image), separately, it is plain that it was 

and at some distance is a smaller made of metal, probably brass or 

one *'in formae vetulae," called bronze. Julien translates it by Zai- 

Nesr, The Atn-i-Akbari says the ton^ brass. 

larger of the tv/o is 80 ells (cubits ?) ^"^ If this sleeping figure of Bud- 

and the lesser 50 in height ; Bur- dha was lying within the building, 

nes's estimate is 1 20 and 70 feet, it is unreasonable to suppose it could 

Wilford gives a tolerably minute be 1000 feet in length. The sleeping 

ac<^oun: of Baniiy an and these figures, figures of Buddha at Moulmein, I 



S2 RECORDS OF WESTERN COUNTRIES, [booki^ 

every time he assembles the great congregation of the 
Wu-che {Mdksha)^"'^ having sacrificed all his possessions,, 
from his wife and children down to his country's treasures, 
gives in addition his own body ; then his ministers and 
the lower order of ofiRcers prevail on the priests to barter 
back these possessions ; and in these matters most of their 
time is taken n^™ 

To the south-west of the convent of the sleeping figure 
{of Buddha), going 200 li or so, passing the great Snowy 
Mountains on the east, there is a little watercourse (or 
valley), which is moist with {the overflowings of) standing 
springs, bright as mirrors ; the herbage here is green and 
brigbt.^^^ There is a sanghdrdma here with a tooth 
of Buddha, also the tooth of a Pratyeka ^^^ Buddha, 
who lived at the beginning of the Kalpa, which is in 
length about five inches, and in breadth somewhat less 
than four inches. Again, there is the tooth of a golden- 
wheel king,^^^ in length three inches, and in surface (dreadth) 
two inches. There is also the iron begging-dish of Sana- 
kav§,sa,^^^ a great Arhat, which is capable of holding eight 
or nine shing (pints). These three sacred objects, be- 
am told by a friend who visited the ^^ In such matters as these there 
caves there and measured the figures, is most concern shown, 
were 60 yards in length. The figures "^^ Ts^ung, a light green, 
of Buddha entering Nirvdna in the ^®^ A Pratyeka Buddha is one 
Sinhalese temples are often very who has attained enlightenment, 
large. One in Cave xxvi. at Ajantd that is, become a Buddha, but for 
is fully 23 feet in length. See Fer- himself alone. 

gusson and Burgess, Cave Temples, p. *® That is, a monarch of the four 
344; and note 175 awpra. The text dvtpasov suiarnaclMkravartin. 
of Hiuen Tsiang is probably corrupt -^^ SanakavSsa, or S^navdsika, ac- 
in this passage. cording to some Northern accounts, 

^^ The Mdkslia Mahdparuliad ; a was the fourth patriarch Or president 
meeting, as it seems, held every five of the Buddhist community (Fo-sho- 
years for the benefit of the priests Jiing-tsan-king, xiv.) Other author!- 
(Buddhist community). On these ties speak of him as the third patri- 
occasions there were recitations of arch. See Eitel, Handbook, sub 
the law, and offerings were made to voc, ; Remusat, Mel. Asiat., torn, i, 
the priesthood. These assemblies p. 118; Neumann, Zeitsclir. f. d. 
were generally made on some favou- Kunde d. Morg., vol. iii. p. 1 24 ; 
rite moimtain. It was also called Edkins, Chin. Buddhism^ pp. 66-69 ; 
PanchavarshiJcd parishad. See Ah- Lassen, Ind. AUei'tkums. (2d edit.), 
stract of Four Lectures, p. 170 ; and vol. iL p. 1201. He lived 100 years 
liote 66 su2yra. after Buddha, 



BOOK I.]' FAN-YEH'NA^BAMIYAN. 53 

queatlied by the holy personages referred to, are all con- 
tained in a yellow-golden sealed case. Again, there is here 
the Sdi^Tidti robe, in nine pieces ^^4 of Sanakavasa; the 
colour is a deep red {rose-red) ; it is made of the batk {peel) 
of the She-nO'Jda plant.^^^ SanakavS,sa was the disciple of 
Ananda.^^ In a former existence he had given the priests 
garments made of the Saimka plant {fibre), on tlie conclu-' 
sion of the rainy season.^^^ By the force of this nieritorions 
action during 500 successive births he wore only this (kind 
of) garment, and at his last birth he was born with it. As his 
body increased so his robe grew larger, until the time when 
he was converted by Anauda and left his home (i.e., be- 
came an ascetic). Then his robe changed into a religious 
garinent;^^ and when he was fully ordained it again changed 
into a Sanrjihdtiy composed of nine pieces. When he was 
about to arrive at Nirvdna he entered into the condition 
of Samddhi, bordering on complete extinction, and by the 
force of his vow in attaining wisdom (he arrived at the 
kTiowledge)'^^ that this hashdya garment would last till the 
bequeathed law (testament) of S4kya (i^as established), and 
after the destruction of this law then his garment also 
would perish. At the present time it is a little fading, for 
faith also is small at this time ! 

Going eastward from this, we enter the defiles of the 
Snowy Mountains, cross over the black ridge (Silh Koh), 
and arrive at the country ofKia-pi-shi* 

^^ I.e., composed of nine parts taliay pp. 46, 47), in a.b. 124; conf. 

sewn together. Biihler, Ind. Ant., vol. vii. p. 150. 

1^5 The Sianaka plant, a kind of ^^"^ " At the conclusion of the re- 
hemp called the Bengal km, tirement during the rainy season." 

186 The ordinary succession of the It was customary for the priests to 

patriarchs is, after Buddhai, ( i ) Kds- retire into a fixed residence during 

■ yapa, (2) Ananda, (3) MadhyS.ntik'a, the three months of the rainy season. 
(4) SanakavSsa. The last named is When the retirement broke up {kiai 
sometimes identified with Yasa, the ngan kujih) robes and other presents 
sou of Kana, who was one of the were given to the priests. 

chief leaders in the second council ^^ /.&, a vestment worn by the 

100 years after Buddha. He may religious. 

be the same as Sonaka in the Sou- ^ Or " he secured the privilege, 

■ them records, who died, according by the earnestness of his vow, that 
to Rhys Davids {Nvwismata Orien- his robe," &c. . • - 



54 RECORDS OF WESTERN COUNTRIES, [book i. 



"KXA-PI-SHI [Kapisa]. 

. This country ^^^ is 4000 H or so in circuit. On the north 
it abuts on the Snowy Mountains, and on three sides it 
]3orders on the " black ridge " (tite Hindu Kush). The 
capital of the country is 10 li or so in circuit It produces 
cereals of all sorts, and many kinds of fruit-trees. The 
shen horses are bred here, and there is also the scent 
{scented root) called Yu-kin}^^ Here also are found 
objects of merchandise from all parts. The climate is cold 
and windy. The people are cruel and fierce ; their language 
is coarse and rude; their marriage rites a mere inter- 
mingling of the sexes. Their literature is like that of the 
Tukhara country, but the customs, common language, 
and rules of behaviour are somewhat different. For 
clothing they use hair garments (tvool); their garments 
are trimmed with fur. In commerce they use gold and 
silver coins, and also little copper coins, which in appear- 
ance and stamp ^^^ differ from those of other countries. 
The king is a Kshattriya by caste. He is of a shrewd 

^^ Kapl^a is the Kavlira (or K<£- longs to the natural order of Zingih" 

Tura) of Ptolemy [Gwg.^ lib. vi. c. 18, eraceoi ; the different species are 

4), and the Capissa of Pliny (//. N., stemleiss plants with tuberous roots, 

lib. yi. c. 23, 25), the capital of a The scented species referred to in 

district called Capissene. It is per- the text is probably the Curcuma 

haps also the Caphusa of SoUnus zedoaria, or broad-leaved turmeric. 

{Polyh., c. 54). See Lassen's dis- The tubers are aromatic, and when 

cussion, Ind.* Altertluy vol. iii. pp. ground the powder is used not only 

135, 591, S 79-889. Ptolemy placed as a stimulating condiment in curry 

it 155 miles N. 15** E. from Yia^o^pa powders, &c., but as a perfume. In 

or Kabul, the Ktpul or Kdvul of Sanskrit it is called haridrdj with 

the Bundafm ; but this distance is forty -six synonyms, 

far too great. Julien supposes the . ^^ The original, kwn Jceii mu yang^ 

district to have occupied the Panj- has, I suspect, the meaning of 

shir and Tagad valleys in the north " stamp and inscription ; " literally 

border of Kohistan, and. that the it would mean the pattern or fashion 

capital may have been either in the {mu yang) of the compass and square 

valley of the Nijrad or of the Tagad. (Jbcei hm), or the circular and square 

Conf. Baber's Mem., pp. 144 f . ; part are different, &c. But the ex. 

Masson, Nain'ative of Jour., vol iii. pression may also simply mean, 

P-168; Wilson, ^Wanailn*., p. 117; **tije size and form.'* It possibly 

Pdnini has K^pi^t (iv. 2, 99). refers to the copper coins of Kanishka 

1*1 Curcuma (Jul.) Tbe Curcuma be- or KanerkL 



BOOK I.] KIA'PI-SHI—KAPISA. 55 

character (nature), ^^^ and being brave and determined, he 
has brought into subjection the neighbouring countries, 
some ten of which he rules. He cherishes his people ^^ 
with affection, and reverences much the three precious 
objects of worship. Every year^^^ he makes a silver 
figure of Buddha eighteen feet high, and at the same time 
he convokes an assembly called the Mdksha Mahdparishad 
when he gives alms to the poor and wretched, and relieves 
the bereaved {widows and bereaved). 

There are about 100 convents in this country and 
some 6000 priests. They mostly study the rules of the 
Great Vehicle. The stilpas and sanghdmnias are of an 
imposing height, and are built on high level spots, from 
which they may be seen, on every side, shining in their 
grandeur (purity)}^ There are some ten temples of the 
DSvas, and 1000 or so of heretics {different ways of 
religion) ; there are naked ascetics, and others wlao cover 
themselves with ashes, and some who make chaplets of 
bones, which they wear as crowns on their heads.^^^ 

To the east of the capital '^^ 3 or 4 li, at the foot of a 

^^ This passage may also be ren- tterc, a paper read by "W. Simpson 

dered : *' He is distinguished for before the Royal Institute of British 

wisdom and tact ; he is by nature Architects, 12th January 1S80). 

brave and determined," &c, Hwui- We may gather from the connection 

lih uses the expression mhtg Hohf of stitpa and sanghdirdma in the 

instead of c/u ^K>/fc ; evidently aUud- text, that Hiuen Tsiang alludes to 

ing to his tact or shrewdness, by the st^pa with its viMra. 

which he had brought the neigh- "^ The three sects here enume- 

bouring countries into his power. rated are known as (i) the Nir- 

^ *' The hundred families." granthas or Digambara Jainas ; (2) 

i»6 The expression sui certainly i*dsupatas ; and (3) KapMadhlUinas. 

means " a year " or " yearly ; '* but ^^ There is some diflSculty in 

it may also have the sense of ** peri- fixing the name and site of the 

odically." This would suit the oon- capitol of Kapi^ General Cun- 

text perhaps better, as the "great ningham identifies it with Opilln 

assemblies'* were usually convoked (^nc. Geog. of India, p. 19). His 

** every five years." opinion is based on a statement I 

^^ It seems that the passage re- have not been able to verify, viz., 

quires some such rendering a^ this, that on leaving B^niyl,n, Hiuen 

The symbol cklumg indicates "a Tsiang travelled 600 li in an easterly 

high level spot, from which there is direction over " snowy mountains 

a good prospect " (Medhurst). Mr. and black hills " to the capital of 

Simpson's account of the ^Ufas in Kia-pi-shi. I can find no distance 

the Jellal&b&d valley would favour given either in the Si-yu-ki or by 

this translation {Buddlmt Arckitec- Hwu!>lih. From B£kmiyan south- 



56 RECORDS OF WESTERN COUNTRIES, [book K 

mountain in the north, is a great sanghdrdma with 300 

or so priests in it. These belong to the Little Vehicle 
and adopt its teaching.^^ 

According to tradition, Kanishka E§»ja of Gand- 

hara^^ in old days having subdued all the neighbouring 

provinces and brought into obedience people of distant 
countries, he governed by his army a wide territory, even 
to the east of the T'sun<y-lin<T mountains. Then the 

east to the "humid valle}^ " is 200 mean Kanishka of Gandhara^ the 
li. After this the account simply use of Ohandana iov gatidha being 
says : " Going in an easterly direc* common. The mountains of G4n- 
tion, &c., we come to Kia-pi-shi." dhdra are often explained as the 
J^Or can I find any corroboration of " perfume mountains," as though 
the statement that *' on leaving the from gandha, But in an old Bud- 
capital of Kapisene, Hiuen Tsiang dhist map in my possession the 
was accompanied by the king as idic G^dh^ra mountains are called the 
as the town of Kiu-lu-sa-pangj a earth-holding (£i oA^), as though .gfa» 
•distance of one ySjana to the north- were from an old root, 7d>» or ^^i', 
east" {(yp, cit, p. 20). Hwui-lih and dJirij to hold. Kanishka was 
indeed states (i. 266) that the king king of the Yuei-chi, and the rise of 
of Kapisa accompanied the pilgrim his dynasty is placed by Chinese 
6 li from the frontiers of his kingdom; authors in the first century B.C. Oh 
but that gives us no clue to the his coins he is styled in the corrupt 
name or site of the capital. V. St. . Greek legends KavrjpKi Kopavo, and 
Martin makes Opidn the capital of in the Baktrian-Pali legends and 
Fo-li-shi-sa-t'ang-na {Mem,, tom. ii. ManikySla inscription he is called 
p. 190). Hiuen Tsiang does not Kanishka the Kushana, or " of the 
give the name of the chief city, but Gushana family," connecting him 
he places it 600 11 to the west of with the tribe called by the Chinese 
iLan-po (Lamghsln)^ which again is Kwei-shwang. Korano and Kush- 
100 li to the north-west of Na-kie- 6.11a are only different forms of the 
lo-ho (Nagarahdra)* Supposing the same word. Prinsep, BssaySf vol. i^ 
8ii.e of NagarahsLra to be at the pp. 145 f.; IjSi&&en, Ind. Alt., \oh ii, 
point of junction of the K4bul river pp. 806 f. ; J, A s. S. Ben., vol. xxxii. 
with the Surkhar or Surkh-rud, we pp. 144 f. ; Arch, Sur, W. Jnd, Hep,, 
should have to place the capital of vol. ii. p. 50 ; Num, Ohron., N.S., 
Kapisa on the declivity of the vol. xiv. pp. 161 f. The date of 
Hindu Kush, not far from the little Kanishka is yet undetermined^ Ac^ 
town of Ghorband, or perhaps near cording to Lassen {Ind, Alt, vol. ii. 
Kushan, 10 miles west of Opian. [2d ed.] pp. 766, 768), he lived be- 

^^ I find in Julien's translation tween A.D. 10 and A.D; 40. The 

that this sanghardnia was called Northern Buddhists place him (as we 

Jin-ltia-lan (the humane sanghH- shall see farther on) 400 years after 

r^ma, or, of " the man "). It is the Nirvdna, But as Hiuen Tsiang 

wanting in my text. India Office, plades A^6ka only 100 years after 

No. 1503. Buddha, the error appears to be 

'•** Kanishka-rdja, of Gandh^ra. in the date of the Nirvdria; and 

He is often called in Chinese Bud- thus Kanishka was really about 300 

dhist books *'theChandan Kanika" years after A.46ka. Recent writers 

(see Fo^ ^0- king 'fmn- king, pages argue that Kanishka lived in the 

xxviii., xxix.) This may simply latter part of the first century, and 



fioOKi.] KIA'PI-SHI-KAPISA. 57 

tribes who occupy the territory to the west of the river,2oi 
fearing the power of his arniis, sent hostages to him. 
Kanishka-rS,ja having received the hostages,^^ treated 
them with singular attention, and ordered for them 
separate establishments for the cold and hot weather; 
during the cold they resided in India and its different 
parts, in the summer they came back to Kapi^a, in 
the autumn and spring they remained in the kingdom 
of Gandhara; and so he founded saiighdramcts for the 
hostages according to the three seasons. This convent 
(of which we are now peaking) is the one they occupied 
during the summer, and it was built for that purpose.^^^ 

that the Saka era (a.d. 78) originated there was only one hostage, and he 

with his reign. See Biihler, Jnd, was a son of the Emperor of China. 

Antf vol. vi. pp. 149 ff. ; voL vii. There is a curious story found 

pp. 141 flE. ; Oldenberg, ib., vol. X; pp. among the sermons of Asvagh6sha^ — 

213 ff. ; Yergassovif Jour» Mf A8. Soc,, who was contemporary with Kan- 

N.S., vol. xii. pp. 261 ff.; Max Mill- ishka — of a son of the Emperor of 

ler, India, p. 293. K. Davids has China coming to India to seek a 

come to the conclusion that the cure for his blindness. He dwelt 

Nirvdna is within a few years of in a monastery in which there was 

412 B.C. {Namumata OrierUaL, part a great preacher. On a certain oc- 

vi. p. 56). If this could be estab- casion he preached so eloquently 

lished, it would accord pretty well that the entire congregation was 

with the Northern legend referred moved to tears. Some of these 

to, and the date of ICanishka^s tears were applied to the eyes of 

power might have been, as Las- the blind prince, and he recovered 

sen supposes, between 10 a.d. and (Sermon 54). There was plainly an 

■40 A.D intercourse kept up between China, 

' -01 The district to the west of the or the eastern frontiers of China, 

river, *.€., the Yellow River, were and North India from an early 

the people of the Tangut empire, period. 

(For an explanation of the word *' The name of this convent is 
Tangut, and other particulars, . see given by Hwui-lih (K. ii. fol. 10 a) 
Yule, Marco Polo, vol. i. p. 209 ; Bret- as Sha-lo*kia, which is restored by 
Schneider, Med. Geog.,^. 123). In Julien (t. ii- p. 503) doubtfully to 
my copy there is no mention made Sharaka. Dr. Eitel {Handbook sub 
of "dependent princes" (Julien in voc.) has followed him in this resto- 
re); the expression is "fan wet,''* ration. It seems to be referred to 
which I take to be equivalent to by I-Tsing in his account of the 
" the associated tribes." The word travels of Hwui-lun (Jour, R. A&, 
fan is used for the Tibetans. Sod N.S., vol. xiii. p. 570). I am 
This would explain Yule's remark of opinion that Sha-lo-kia ought to 
{op, cit, p. 209) that " the word be restored to Serika, and that it 
Tanggod (Tangut) is properly a was so called because it was built 
Mongol plura;l designating certain for the Chinese hostages or hostage. 
tribes of Tibetan blood." This name for China (Serika) indeed 
' ■ ^'^ In Hwui-lih's account {Vie de is not? "known in Chinese literature ; 
Jiiouen Thmng, p. 72), we are told but it is plain that this establisli- 



58 RECORDS OF WESTERN COUNTRIES, [booki; 

Hence the pictures of these hostages oa the walls ; their 
features, and clothing, and ornaments are like the people 
of Eastern Hia (China).^^^ Afterwards, when they were 
permitted to return to their own country, they were 
remembered in their old abode,^^^ and notwithstanding 
the intervening mountains and rivers> they were without 
cessation reverenced with offerings, so that down to the 
present time the congregation of priests on each rainy 
season ^^ {frequent this spot) ; and on the breaking up of 
the fast they convene an assembly and pray for the 
happiness of the hostages, — a pious custom still existing. 
To the south of the eastern door of the hall of Buddha 



ment was not only very rich, but Bretschneider, NoteSf Med. Geog., &c., 

also provided with celebrated mural p. 35, n. 8i. 

paintings. I have akeady called ^*^ So I understand the ps^sage. 
attention {Abstractt &c., p. 136 n.), It is not that the hostages remem- 
to the way in which artists from bered their old abode, but that the 
Baktria were employed to paint the memory of the hosts^es remained 
Buddhist vih^ras at an early date, with the priests of the Sha-lo: 
but more particularly, as it would kia convent. Hence, after the 
seem, during the time of Kanishka ; summer rest was over, the priests 
for Asvaghosha, who relates the used to hold a special assembly in 
story referred to, was a follower of order to invoke a blessing on their 
Kanishka. Nothing would be more memory. M. Julien has translated 
natural than that an artist or artists it so in the Life of Hiouen Thsang, 
from BaktrLa should speak of this p. 72, but in this passage he has in- 
vihara as the Serika vihara ; the verted the sense, 
common term for China being ^^ The rainy season {varslia), as 
^TfpLKT} (PtoL, vi. 16, I, 3, 4, 6, &c.; is weU known, was observed by the 
Pliny, JS. H.y lib. vi. c. 20, 5). This Buddhists as a period of retreat, not 
conjecture is confirmed by the trans- in the sense of fasting, or, as it has 
lation of the term Sha-lo-kia given been translated, Lent, but for the 
by Hiuen Tsiang. It is not given purpose of shelter, and also, as 
indeed in my copy, but in the stated in the VinayUf to avoid 
original used by M. Julien the con< trampling down the young herbage. 
vent is called "the Sanghllr4ma of After the three months' rest, of 
men" (jin-Ida-lan). This is restored which there were two kinds,— viz., 
by Julien doubtfully to Narasangh- either the first three months, ie., 
arstma (p. 42). But this (nara) is beginning at the appointed time, 
an epithet of the king of China, and continuing for three consecu- 
according to Arabian travellers. (vid. tive months, or else the second 
sv/pra^ p. 14, n. 41). It seems, there- three months, that is, when throiagh 
fore, probable that this SanghSrIUna inability to begin at the appointed 
was originally called after the king^s time the retreat was entered on a. 
son by the Baktrian term, Serika. month later, and therefore lasted a 
2** The Eastern Hia people, t.e., month later, — ^the retreat was broken 
the Chinese, in distinction from the up, and presents, &c., were made to- 
Western Hia, i.e., the Tanguts. the congregation. 



BOOK I.] KIA -PI^SHI-^KA PISA . 59 

belonging to this sanghdrdma there is a figure of the 
Great Spirit Kii)g;2<>7 beneath his right foot they have 
hollowed the earth for concealing treasures therein. This 
is the treasury place of the hostages, therefore we find this 
inscription, " When the sanghdrdma decays let men take 
(of the treamre) and repair it." Kot long ago there was a 
petty {frontier) king of a covetous mind and of a wicked 
and cruel disposition ; hearing of the quantity of jewels 
and precious substances concealed in this convent, he 
drove away the priests and began digging for them. The 
King of the Spirits had on his head the figxire of a parrot, 
which now began to flap its wings and to utter screams. 
The earth shook and quaked, theidng and his army were 
thrown down prostrate on the ground ; after a while, arising 
from the earth, he confessed his fault and returned. 

Above a mountain pass ^^ to the north of this convent 
there ar^ several stone chambers; it was in these the 
hostages practised religious meditation. In these recesses 
many and various gems {precious things) are concealed: 
on the side there is an inscription that the Yakshas {Yo-cha) 
guard and defend the places {precincts). If any one wishes 
to enter and rob the treasures, the Yakshas by spiritual 



207. This great spirit -r^ja is the them mountain detached from the 

same as Vaisravana, ** the cele- Paghman range, and a pass between 

brated " (irepiicXvTos). He is called it and the main Ijne of hills. Just 

Hah^kala, "the great black one;" beyond this pass we find ChS.rikar, 

in Japan he is still called Dai close to Opil^. If we may rely on 

Gakf, "the great black," and is these coincidences, the capital of 

generally figured as an old man of Kapisa would be to the west of this 

dwarfish size, with a sack on his pass about a mile, whilst Charikar 

back. I have often myself examined would derive its name from the Sha- 

the figure on the hearths of the lo-kia monastery. The text, it must 

kitchens at Hakodate. He is in be noticed, does not require the 

one sense the same as Kiiv^ra. mountain pass to be distinct from 

For further remarks on this point the northern mountain, at the base 

see Acad&nvy, July 3, \%Zo ; Indian of which the convent was built, but 

Antiquary, vol. ix. p. 203. it means that the chambers were 

^^ The conTent was three or four excavated on the northern scarp of 

li to the east of the capital, and at the pass. The context, moreover, 

the foot of a northern mountain, requires this. For some interesting 

which mountain formed one side oJF notices respecting the Buddhist 

a pass. In General Cunningham's caves of Af ghanistdn, see J&ur. Hoy, 

map referred to, there is such a nor- As. Soc, N^S., vol. xiv. pp. 319 ff. 



6o RECORDS OF WESTERN COUNTRIES, [book r.i 

transformation appear in different forms, sometimes as lions, 
sometimes as snakes, and as savage beasts and poisonous 
reptiles; under various appearances they exhibit their 
rage. So no one dares to attempt to take the treasures. 

At 2 or 3 li to the west of the stone chambers, above a 
great mountain pass,^^ there is a figure of Kwan-tsz'- 
tsai B6dhisatt va ; ^^ those who with sincere faith desire 
(mw or pray) to see him, to them the B6dhisattva appears 
coming forth from the image, his body of marvellous 
beauty, and he gives rest and reassurance to |he travellers.: 

Thirty li or so to the south-east of the capital we arrive 
at the convent of E^hula (Ho-lo-hu-lo) ; by its side is a 
stupa about lOO feet in height. On sacred days (fast days) 
this building reflects a brilliant light. Above the cupola,^^^ 
from between the interstices of the stone, tliere exudes a 
black scented oil, whilst in the quiet night may be heard 
the sounds of music. According to tradition, this st'dpa was 
formerly built by Eahula, a great minister of this countiy. 
Having completed this work of merit (religmis wm'Jc), he 
saw in a night-dream a man who said to him, " This sMpa 
you have built has no sacred relic (she4i) in it as yet ; 
to-morrow, when they come to ofFer^. you. must make your 
request to the king ' (for the offering brought). 



/^ The meaning is, above a high Trans. Roy. As. Soc., vol. ii. pp. 2^3, 

mountain - side, ic, as it seems, 239, 247, 253 ; Jcmr, Roy. As. Soc, 

above a high peak, which would form N.S., voU ii. pp. 136^., 411 ff. ; 

the beginning of the pass on^ the Vassilief, Le Bovddh., pp. 125, 175, 

western side. 178, 186, 197 ; Irui. ATUiquaryf vol, 

21" Kwau'tsz'-tsai or Avalokites- viii. pp. 249-253 ; Burgess, Cave 

vara, "the god that looks down '* TemjieSf pp. 357, &c. ; Arch. Suo\ 

He is best known in Nepal as Pad- Reports, W, India, vol. iii. pp. 75, 

jnapalni ; in Tibet he is called #Pyan- 76 ; vol. v. pp. 1 1, 14. He is gene- 

rasgzigs-dvang-phyug (pron. Chen- rally described as "the god of 

resi-vanchug) ; in China, as Kwan- mercy," because he hears the cries 

yin ; and in Japan as Kuan>non. In of men. Probably a relic or revival 

Sanskrit he is also known as Xaru- of the old worship of hill-gods. 

nArnava, Abhayamdada ("there- Hence his figure placed on this 

mover of fear"), Abhyutgatar&ja mountain- top. 

("the great august king*'), &c. See ^' Above "the covering shaped 

^yiYuoxd^ Ini. a V Hist, d. Budd. Ind,, liked a psltra," i.e., the cupcda or 

2d ed.), pp. 92, 101, 197-202, 557- dome. 

559; ZotM«,pp. 26i.f.,30i, 352, 428 , . 



ROOK I.] KIA -PI-SHh^KAPISA. 6i . 

On the morrow, entering the royal court, he pressed his ■ 
claim (or he advanced and requested), and said : "Your: 
unworthy subject ventures to make a request/' The king 
replied : " And what does my lord require ? " Answering, : 
he said, " That your majesty would be pleased to favour 
m% by conferring, on me the first ^^^ offering made this day." 
The king replied : *•' I consent." 

Eahula on this went forth and stood at the palace gate. 
Looking at all who came towards the spot, suddenly he 
beheld a man holding in his hand a relic casket {pitcher). 
The great minister said, " What is your will ? what have 
you to offer ? " He replied, " Some relics of Buddha." The 
minister answered, " I will protect them for you. I will 
first go and tell the king." Eahula, fearing lest the king 
on account of the great value of the relics should repent 
him of his former promise, went quickly to the sanghdrdma. 
and mounted the stupa ; by the power of his great faith, 
the stone cupola opened itself, and then he placed the 
relics therein. This being done, he was quickly coming 
out when he caught the hem of his garment in the stone.^^^ 
The king sent to pursue him, but by the time the messen- 
gers arrived at the stiXpa, the stones had closed over him ; 
and this is the reason why a black oily substance exudes 
from the crevices of the building. 

To the south ^i* of the city 40 li or so, we come to the 
town of Si-pi-to-fa-la-sse (SvStavS,ras).^^^ In the case 

212 So it appears to me the passage Sphitavaras doubtfully. V. de St. 

should be translated, "the first Martin(3femoire, &a, p. 300 ) suggests 

oflEering." Julien renders it as if Svdtavaras. As this seems to be more 

there were only a single offering. in agreement with the Japanese 

2W That is, he caught his garment equivalents in my text, I have 

in the stone of the inner portion of adopted it. The situation or name 

the stiUpa before he could escape to of this city is unknown. General 

the exterior. The relic casket, as is Cunningham suggests Saptavarsha 

well known, is placed in a chamber or Sattavasa, and connects with this 

in the upper-middle part of the cu- name, " the Thatagush of the in- 

pola or dome. scriptions of Darius, who are the 

2J* This bearinc^ is given in my SattagudaiofHerodotus"(^7iC. 6^coi/., 

text; it seems to be wanting in Ju- p. 26). If we suppose the Chehcl 

lien's. Dukhtaran peak to be the same 

215 Julien restores this name to as the mountain called 0-la-no 



62 RECORDS OF WESTERN COUNTRIES, [book r. 

of earthquakes, and even when the tops of the mountains 
fall, there is no commotion around this city. 

Thirty li or so to the south of the town of Si-po-to-fa-la- 
sse we come to a mountain called' 0-1 u-no (Aruna).^^® The 
crags and precipices of this mountain are of a vast height, 
its caverns and valleys are dark and deep. Each year tfie 
peak increases in height several hundred, feet, until it ap- 
proaches the height of Mount Tsu-na-hi-lo (Sunagir) ^^^ 
in the kingdom ofTsu-ku-cha (Tsaukiita) ;^^^ then when 
it thus faces it, suddenly it falls down again. I have 
heard tliis story in neighbouring countiies. When first 
the heavenly spirit Suna came from far to this mountain 
desiring to rest, the spirit of the mountain, affrighted, shook 
the surrounding valleys. The heavenly spirit said, " Be- 
cause you have no wish to entertain me, therefore this 
tumult and confusion; if you had but entertained me 
for a little while, I should have conferred on you great 
riches and treasure; but now I go to Tsu-ku-cha to the 
mountain Tsu-na-hi-lo, and I will visit it every year. On 
these occasions, when the king and his ministers offer me 
their tribute^ then you shall stand face to face with me/* 
Therefore Mount '0-lu-no having increased to the height 
(aforesaid), suddenly falls down again at the top. 

About 200 li to the north-west of the royal city we 
come to a great snowy mountain, on the summit of winch 



(about io be noticed), then measur- Aruna, " the red." The symbol «a, 

ing north about six miles, inie should however, is especially referred to in 

come to Begr4m ; from this, eight a note as being equal in sound to 

miles north — ^according to our text n{oo) •{- {k)o, ie., »o. 

— would take us up the Panjshir ^^"^ The symbols Tsu-na-ki-lo would 

river, and not to the capital. There give Sunahir. The Japanese pho- 

is no bearing given in the French netic equivalent for hi is given as ki 

triinsla.tion, and it is possible that or gi, which (if correct) gives us 

the symbol for south in our text has Sunagir. Julien suggests Kshusiahila. 

been interpolated. From Hiuen -^^ The kingdom of Tsaukuta ap- 

Ol'siang's remark " that the city of pears, from the return journey, to be 

Svetavaras could not be destroyed," the same as Sewistan. The high 

we may perhaps identify it with the mountain of Tukatu may perhaps 

Tetragonis of Pliny, JJist Nat.j lib. represent the Tsu-na-hi-lo of the 

vi. c» 25. text. Lassen, Jnd, Alt, vol. iii. p. 

216 'Q.iu-no may be restored to 884. 



BOOK I.] KIA-PI-SHI^KAPISA. 63 

is a lake. Here whoever asks for rain or prays for fine 
weather, according to his reciuest so he receives. 

Tradition says in old time there was an Arhat (Lo-han) 
belonging to Gandh§,ra (Kien-t'o-lo) who constantly re- 
ceived the religious offerings of the NSga king of this lake. 
On the arrival of the time for the mid-day meal, by his 
spiritual power he rose M'ith the mat on which he sat into 
the air, and went (to the place where the Ndga dwelt). His 
attendant, a Sramanera (novice), secretly catching hold of the 
under part of the mat, when the time came for the Arhat to 
go, was transported in a moment with him (to the palace of 
the Ndga), On aiTiving at the palace, the N§,ga saw the 
Sr§,manSra. The Naga-raja asking them to partake of his 
hospitality, he provided the Arhat with " immortal food," 
but gave to the Sr§,man6ra food used by men. The Arhat 
having finished his meal, began then to preach for the good 
of the NS,ga, whilst he desired the Sr§,manera, as was his 
custom, to wash out his alms-bowl. Now the bowl hap- 
pened to have in it some fragments of (the heavenly) 
food. Startled at the fragrance of this food,^^^ forthwith 
there arose in him an evil determination (vow). Irritated 
with his master, and hating the N§,ga, he uttered the 
prayer (vow) that the force of all his religious merit might 
now be brought into operation with a view to deprive the 
Naga of life, and, "May I," he said, "myself become a 
Naga-king." 

No sooner had the Sr^manSra made this vow than the 
Naga perceived his head to be in pain. 

The Arhat having finished his preaching concerning the 
duty of repentance, the Naga-raja confessed his sins, con- 
demnini; himself. But the Sr§lmanera still cherishinct 
hatred in his heart, confessed not. And now havincr 
returned to the saiighdrdma, in very truth the prayer he 
had put up in consequence of the power of his religious 
merit was accomplished, and that very night he died and 

2'* That IS, startled to find from different from that which he had re* 
the fragrance that this food was ceived. 



64 RECORDS OF WESTERN COUNTRIES, [bookj- 

became a Naga-raja. Then filled with rage;;; lie entered 
the lake and killed the other NS.ga king, and took pos- 
session of his palace; moreover, lie attached to himself 
the whole fraternity of his class (i,e,, all the Ndgas ) to 
enable him to carry out his original purpose. Thea 
fiercely raising the winds and tempests, he rooted up the 
trees and aimed at the destruction of the convent. 

At this time Kauishka-raja, surprised at the ravages, 
inquired of the Arhat as to the cause, on which he told 
the whole circumstance. The king therefore, for the sake 
of the N^ga,^^ .founded a sanghdrdvia at the foot of the 
Snowy Mountains, and raised a stiXpa about ipo feet in 
height. The Naga, cherishing his former hatred, raised 
the wind and rain. The king persevering in his purpose 
of charity, the N§,ga redoubled his fury (angry poison)^ 
and became exceedingly fierce. Six times he destroyed 
the sanghdrdma and the stilpa, and on the seventh occa- 
sion Kanishka, confused by his failure, determined to fill 
the Naga's lake and overthrow his palace. He came there- 
fore with his soldiers to the foot of the Snowy Mountains. 

Then the Naga^raja, being terrified and shaken with appre- 
hension, changed himself into an aged Brahman, and bow- 
ing down before the king's elephant, he remonstrated with 
the king, and said, "Mah&r4ja, because of your accumu-: 
lated merit in former births, vou have now been born a 
king of men, and you have no wish which is not gratified. 
Why then to-day are you seeking a quarrel with a N^ga ? 
Nagas are only brutish creatures. Nevertheless amongst 
lower creatures 221 the Naga possesses great power, which 
cannot be resisted. He rides on the clouds, drives the 
winds, passes through space, and glides over the waters ; 
no human power can conquer him.^^^ Why then is the 
king's heart so angry ? You have now raised the army 

-^ That is (as it seems), for the (jiiti). The three evil ways are birth 

sake of the Njiga wKo was dead. as a beast, as a prcta, or a demon. . 

-^^ Among the lower creatures be- --- Or, " it is no human power 

longing to an evil class ; referring which restrains him." 
to the evil ways or modfs of birth 



BOOK I.] KIA^PI-SHI—KAPISA. 65 

of your country to fight with a single dragon ; if yon con- 
quer, your renown will not spread very far; 223 but if you 
are conquered, then you will suffer the humiliation of de- 
feat Let me advise the king to withdraw his troops/' 

The king Kanishka hesitating to comply, the dragon 
returned to his lake. His voice, like the thunderclap, shook 
the earth, and the fierce winds tore up the trees, whilst 
stones and sand pelted down like rain ; the sombre clouds 
obscured the air, so that the army and the horses were filled 
with terror. The king then paid his adoration to the Three 
Precious ones, and sought their help, saying, "My abound- 
ing merit durinsf former births has brouf];ht about mv state 
as king of men. By ray power I have restrained the strong 
and conquered the world (Jambudvipa). But now (as it 
a]ppears)y by the onslaught of a dragon-beast overcome, this, 
verily, is proof of my poor merit ! Let the full power of 
all my merit now appear ! " 

Then from both his shoulders there arose a great flame 
and smoke.2^^ The dragon fled, the winds hushed, the 
mists were melted, and the clouds were scattered. Then 
the king commanded each man of his army to take a stone 
and thus to fill up the dragon lake. 

Again the dragon king changed himself into a Brdhman, 
and asked the king once more, " I am the Nfi,ga king of 
yonder lake. Affrighted by your power, I tender my 
submission. Would that the king in pity might forgive 
my former faults ! The king indeed loves to defend and 
cherish all animated beings, why then alone against 
me is he incensed ? If the king kill me, then we both 
shall fall into an 'evil way ' — the king, for killing ; I, for 
cherishing an angry mind. Deeds and their consequences 

22a Qj.^ « « 2M. acknowledged - afar coins. We maj' C3rapare with these 

renown ; " or it may be, as in Julien's flames the two ravens that sit on the 

translation, " the renown of one who shoulders of OtJinn, and also **the 

conquers the distant ; " this, how- echo of heathen thought " which 

ever, appears strained. makes the dove sit on Christ's 

^* A great smoke - brightness, shoulder at his baptism (Grimm's 

The flames on the shoulders are ob- Teutonic. Mythologyf by Stallybrass^ 

iservable on some of the Kanerki vol. I p. 148). . .- 

VOX . L E 



66 RECORDS OF WESTERN COUNTRIES, [book i. 

will be plainly manifested. when the good and evil are 
brought to light." 

The king then agreed with the Naga that if hereafter 
he should again be rebellious there should be no forgive- 
ness* The Naga said, "Because of my evil dee,ds I have 
received a dragon form. The nature of N^gas is fierce 
and wicked, so that they are unable to control themselves; 
if by chance an angry heart rises in me, it will be from 
forgetfulness of our present compact The king may now 
build the sanghdrdma once more ; I will not venture to 
destroy it again. Each day let the king send a man to 
observe the mountain top ; if it is black with clouds, then 
let him sound th.Q ghantd (drum or cymbal) loudly; when 
I hear the sound of it, my evil purpose will subside." 

Forthwith the kinj? renewed his work in raisinj^ the 
sanglidrdma and stiUpa, People look out for the clouds 
and mists on the mountain top down to the present day. 
Tradition says that in this si'Apa there is a considerable 
quantity (a pint, or sMng) of relics ^'^ of Tathagata, con^ 
sisting of his bones and flesh, and that wonderful miracles 
are wrougJit thereby, which it would be difficult to name 
separately. At one time, from within the stUupa there 
arose suddenly a smoke, which was quickly followed by a 
fierce flame of fire. On this occasion the people said the 
st'Apa was .consumed. They gazed for a long time till the 
fire was expended and the smoke disappeared, when they 
beheld a ^ariraYik^ a white pearl gem,^^^ which moved 
with a circular motion Tound the surmounting pole of the 
stibopa; it then separated itself and ascended up on high 
to the region of the clouds, and after scintillating there 
awhile, again descended with a circular motion-^^*^ 

225 The words rendered " relics," these two words that occurs in the 
&c., are in the original "bone and text, connected with chu, a pearl. I 
flesh mrtins ; " that is, '* bone and have therefore translated chu-fan by 
flesh remains,"^ or body-relics. pearl-gem. 

226 The symbol for **gem" is of "^"^ 'J his account probably refers to 
uncertain meaning. There is a pre- some electrical phenomenon. The 
clous gem from the Lu country surmounting pole of the stUpa was 
icalled yu'fartf, €t is ihe Isctter of provided with metal rings or discs, 



BOOKt] : KIA^PLSHI—KAPISA, 67 

To the north-west of the capital there is a large river ^^ 
on the southern bank of which, in a convent of an old 
king, there is a milk-tooth of Sakya Bodhisattya; it is 
about an inch in lenii'th. 

To the south-east of this convent there is another, 
which is also called the convent of the old king; in this 
is a piece of the skuU-bbne of TathaLgata ; the surface of 
it is about an inch in breadth, its colour a yellowish 
white; the little hair orifices are plainly seen. There is, 
inoreover, a hair-top ^^^ of Tathagata of a dark auburn 
colour; the hair turns to the right; drawing it out, it is 
about a foot long; when folded up it is only about half 
an inch. These three objects are reverenced with offer- 
ings by the king and the great ministers on each of the 
six idi^t (holy) days. 

, To the south-west of the convent of the skull-bone is 
the convent of the wife of the old king, in which there is 
a gilded st'^^pa (copper gilt), about 100 feet in height. 
Tradition says in this stUpa is about a pint of the relics 
of Buddha. On the fifteenth day of each month, in the 
evening, it reflects a circular halo of glory which lights 
up the dew-dish.2^ Thus it shines till the morning, when 
it gradually disappears and enters the stdpa. 

To the south-west of the town is Mount Pi-lo-sa-lo 
(Pilus§,ra) ; ^^^ the mountain spirit takes the form of an 
elephant, hence the name. In old days, when Tathagata 
was alive, the spirit, called Pllus§,ra (siang-Jcierv, i.e., 
elephant-fixed), asked the Lord of the World and 1200 
Arhats (to partake of his hospitality). On the mountain 
crag is a great solid rock : here it was Tathagata received 
the offerings of the spirit. Afterwards A^Ska-rSja erected 

and was capped generally with a lug the valley' ; the southern bank, 

tnetal "pitcher" (so called). This therefore, would be that nearest the 

would naturally act as a lightning site of the capital, 

conductor. 229 That is, a hair from the top- 

2-^ This great river may be the knot hair, 

affluent of the Kabul river flowing 230 /^^^ ^^e circular dish at the 

through the Ghorband valley. It top of the surmounting pole, 

flows about east and west after leav- '-^^ Elephant-finn. 



68 RECORDS OF WESTERN COUNTRIES, [booki. 

on this same rock a stdpa about lOO feet in heiglit. It is 
now called the $t4pa of the Elephant-strength (Pilus§.ra). 
They say that in this also is about a pint measure of 
the relics of Tathagata 

To the north of the Ptlus^ra Stiipa is a mountain cavern, 
below which is a Naga fountain. It was here that TathS.- 
gat a, having received from the spirit some food (rtce) with 
the Arhats, cleansed his mouth and rubbed his teeth with 
a piece of willow branch.^^a This he planted in the ground, 
and it forthwith took root, arid is now a bushy grove. 
Afterwards men built here a saiighdrama, and called it 
the convent of the Pi-to-kia {the willow twig). 

Going eastward from this 6oo li or so, across a con- 
tinuation of mountains and valleys, the peaks being of a 
stupendous height, and skirting the " black ridge,*' ^^ we 
enter North India, and crossing the frontier, come to the 
country of Lan-po (Lamghan). • 

232 The wood commonly used in form of the Sanskrit t*t^a?a, leafless j 

India is that of the Khadira tree, or, as Julien suggests, of Vaitrakd^ 

the Acacia Catechu. After being a reed, a twig, 
used as a tooth -cleaner it is gene- ^^ That is, the Si^h K6h, or the 

rally split in two, and one part range which separates Lamghan from 

used to scrape the tongue. Hence the tipper valley of the Kilo and 

probably the name Pi'to-Iciu given that of the Picha. 
in the text, which seems to be a 



END OF BOOK. I. 



(69 ) 



BOOK IL 

Relates to Tliree Oountriea, viz., (i) Lan-jpo, {2) Na-Me lo-ho 

and (3) Kien4'o'lo. 

I. Names 0/ India. 

On examination, we find that the names of India (T*ien- 
chu) are various and perplexing as to their authority. It 
was anciently called Shin-tu, also Hien-tau; but now, 
according to the right pronunciation, it is called In-tu. 
The people of In-tu call their country by different names 
according to their district. Each country ha^ diverse 
customs. Aiming at a general name which is the best 
sounding, we will call the country In-tu.^ In Chinese 
this name signifies the Moon. The moon has many 
names, of which this is one. For as it is said that all 
living things ceaselessly revolve in the wheel {of tmns- 
migration) through the long night of ignorance, without a 
guiding star, their case is like (the world), the sun gone 
down ; as then the torch affords its connecting light, 
though there be the shining of the stars, how different 
from the bright (cool) moon; just so the bright con- 
nected light of holy men and sages, guiding the world as 
the shining of the moon, have made this country eminent, 
and so it is called In-tu. 

The families of India are divided into castes, the BrS.h- 
mans particularly (are noted) on account of their purity 
and nobility. Tradition has so hallowed the name of this 
tribe that there is no question as to difference of place, 
but the people generally speak of India as the country of 
the Br^hmans (Po-lo-men). 

^ See Jour, Asiai., s6r. iv. torn. x. p. 91, 



y 



70 RECORDS OF WESTERN COUNTRIES, [book 11. 

2, Extent of India, Climate, &c. 

The countries embraced under this term of India are 
generally spoken of as the five Indies. In circuit this 
country is about 90,000 li ; on three sides it is bordered 
by the great sea; on the north it is backed by the 
Snowy Mountains. The north part is broad, the southern 
part is narrow. Its shape is like the half-tnoon. The 
entire land is divided into seventy countries or so. The 
seasons are particularly hot ; the land is well watered ^ 
and humid. The north is a continuation of mountains and 
hills, the ground being dry and salt. On the east there 
are valleys and plains, which being well watered and 
cultivated, are fruitful and productive. The southern 
district is wooded and herbaceous ; the western parts are 
stony and barren. Such is the general account of this 
country. 

3. Measures of Length. 

To give a brief account of matters. In point of measure- 
ments, there is first of all the ySjana {yu-shen-7ia) -, this 
from the time of the holy kings of old has been regarded 
as a day's march for an army. The old accounts say it is 
equal to 40 li; according to the common reckoning in 
India it is 30 1% but in the sacred books {of Bvddha) the 
ydjana is only 16 li. 

In the subdivision of distances, a ySjana is equal to eight 
Icrdias (keu4u-she) ; a krdsa is the distance that the low- 
ing of a cow can be heard ; a hrdsa is divided into 500 bows 
(dhanits); a bow is divided into four cubits (liastas) ; a 
cubit is divided into 24 fingers (angulis); a finger is divided 
into seven barleycorns (yavas) ; and so on to a louse (ydJca), 
a nit {lihshd), a dust grain, a cow*s hair, a sheep's hair, a 
hare's down, copper- water,^ and so on for seven divisions, 

2 Has many fountaina. <?^ (p. 87). The expression copper- 

^ An eunmeration corresponding water may refer to the size of the 

to that in the text will be found in small hole made in the tamri or 

the Laliixt Vistara (Foucaux, p. 1 42) copper cnp for the admission ot 

and in the Romav^ic I^egend of Bud- water. 



BOOK 11.] INDIAN CALENDAR, ETC. yi 

till we come to a small grain of dust; this is divided 
sevenfold till we come to an excessively small grain of 
dust (ami) ; this cannot be divided further without ar- 
riving at nothingness, and so it is calkd the infinitely 
small (paramdnu)' 

4, Asfronoiny, the Calendar, &c. 

Although the revolution of the Tin and Yang principlea 
and the successive mansions of the sun and moon be 
called by names different from ours, yet the seasons are. 
the same ; the names of the months are derived from the 
position (of the moon in respect) of the asterisms. 

The shortest portion of time is called a t'sa-na (kshana) ;. 
120 Icskanas make a ta-fsa-na (takshana) ; 60 of these 
make a la-fa (lava); 30 of these make a mau-hU'li-tO' 
(muhurta) ; five of these make " a period of time " (kdla) ; 
six of these make a day and night {ahdrdtra),^ but 
commonly the day and night are divided into eight kalds^ 

The period from the new moon till full moon is called 
the white division (Sukla-paksJia) of the month;, the 
period from the- full moon till the disappearance {of the 
light) is called the dark portion (Kfishna-paksha). The dark 
portion comprises fourteen or fifteen days, because tbemonth 
is sometimes long and sometimes short. The preceding 
dark portion and the following light portion together form 
a month; six. months form a "march" Qiing, s. ay ana). The 
sun when it moves within (the equator), is said to be on 
its northward march ;® when it moves without (the equator), 
it is on its southern march J These two periods form a 
year (vatsara). 

The year, again, is divided into six seasons. From the? 
1 6th day of the ist month till the iS.th day of the 3d 
month is the season of gradual heat ; from the iSth day of 

* Three in the day, three in the- a^ain divideol into four parts or pe- 
night. — Ck. £d, riods {she}. — Ch. £cL 

* Four for the day and four for ® Uttardyana. 

the night ; each of these kolas is ^ J)alcshindyana, - 



72 RECORDS OF WESTERN COUNTRIES. [sooKir. 

the 3d month till, the 15th (Jay of the Sth month is called 
the season of full heat ; from the i6th day of the 5th month 
till the 15th day of the 7th month is called the rainy season; 
from the i6th day of the 7th month till the 15th day of the 
9th month is called the season of growth (vegetation) ; from 
the 1 6th day of the 9th month to the iSth day of the i ith 
month is called the season of gradual cold ; from the i6fch 
dav of the nth month to the 15th dav of the ist month is 
called the season of great (full) cold.^ 

According to the holy doctrine of Tathagata, the year is 
divided into three seasons. From the i6th day of the ist 
month till the 15th day of the stli*month is called the hot 
season; from the i6th day of the 5th month till the 15th 
day of the 9th month is called the wet season; from the 
1 6th day of the 9th month to the 15th day of the ist 
month is called the cold season. Again, there are four 
seasons, called spring, summer, autumn, winter. The 
three spring months are called Chi-ta-lo (Chaitra) month, 
Fel-$he-Me (Vai^§.ka) month, She-se-ch'a (JySshtha); 
these correspond with the time from the i6th day of 
the 1st month to the 15 th of the 4th month. The three 
summer months are called 'An-sJia-cha (Ashldha) month, 
Chi'lo-fa-na (Sr§,vana) month, Po-ta-lo-pa-to (Bhadrapada) 
month; these correspond to the time between the i6th 
day of the 4th month to the 15 th day of the 7th month. 
The three autumn months are called, 'An-shi-fo-ku^-che 
(Asvayuja) month, Kia-li-ta-ha (K§,rttika) month, Wi-^^ 
kia-chi4o (Marga^irsha) month; these correspond to the 
time between the i6th day of the 7th month to the 
15 th day of the loth month. The three months of 
winter are called F'o-sha (Pushya) month, Ma-ku (MIgha) 
month, and P o-li-kiu-na (Phalguna) month ; these cor- 

® These six seasons {rUavas) are re- gasirsha and Pushya ; and (6) ^is- 

spectively (i) Vasanta^ including the ira — M4gha and Phdlguna. In the 

months of Chaitra and Vai^^kha ; south they are reckoned as begin- 

(2) Orishma — Jy^shtha and Ashll- ning a month later, 

dha ; (3) Varshds — Srdvana and * The symbol ku is for yu, — cTulien 

Bhadrapada; {4) S'a7^add — Asvlna inloc. 

aud K^rttika ; (s) //c«ianto— M4r- ^-^ The symbol wi is for wo.— Jul. 



BOOKii.] INDIAN BUILDINGS. 73, 

respond with the time between the i6th day of the loth 
month to the iSth day of the ist month in, China. In 
old times in India the priestly fraternity, relying on the 
holy teacliing of Buddha, had a double ^^ resting- time 
(during the rains), viz., either the former three months or 
the latter three months ; these periods were either from 
the i6th day of the 5th month to the 15th day of the 
8tli month, or from the i6th day of the 6th month to the 
1 5th day of the 9th month. 

. Translators of the Siltras (king) and the Vinaya (liu) 
belonging to former generations employed the terms Tso- 
Ma and Tso-la-hia "^ to signify the rest during the rainy 
season ; but this was because the ignorant (common) people 
of the frontier countries did not understand the rio^ht sounds 

o 

of the language of the middle country (India), or that they 
translated before they comprehended the local phrases: 
this was the cause of error. And for the same reason 
occur the mistakes about the time of Tathagata's con- 
ception, birth, departure from his home, enlightenment, 
and Nirvana, which we shall notice in the subsequent 
records. 

5, Towns and Buildings. 

\ The towns and villages have inner gates ;^^ the walls 
are wide and high; the streets and lanes are tortuous, 
and the roads winding. The thoroughfares are dirty and 

'^ I have preferred not to alter ^ I canuot but think that hm 

the text, and so translate the pas- and 7a in these phrases are intended 

sage literally. The " dcuble period ** to be phonetic equivalents for 

of rest during the rainy season was Varska^ and that the author is 

an early ordinance, found in the pointing out the error of those who 

Yinaya. It was so arranged that adopted such inadequate sounds, 

those who Were prevented from ar- M. Julien's explanation, however, 

riving at the appointed time might may be the correct one (vid, Julien m 

begin their "rest" a month later. Zoc, n. i). 

If, however, we suppose the symbol ^ Such is the meaning generally 

Hang to be a mistake for yu^ then assigned to the symbols le\i yea, I 

the passage will run thus : " The do not understand the translation 

priestly fraternity retired into fixed given by Julien j the texts perhaps 

dwellings during the rainy season." are different. 
See Bumouf, i}i£rod, p. 254. V ; 



?4 RECORDS OF WESTERN COUNTRIES, [book ii:^ 

the stalls arranged on both sides of the road with appro- 
priate signs. Butchers, fishers, dancers, executioners, and 
scavengers, and so on, have their abodes without the 
city. In coming and going these persons are bound to 
keep on the left side of the road till they arrive at their 
homes. Their houses are surrounded by low walls, and 
form the suburbs. The earth being soft and muddy, the 
walls of the towns are mostly built of brick or tiles. The 
towers on the walls are constructed of wood or bamboo ; 
the houses have balconies and belvederes, which are made 
of wood, with a coating of lime or mortar, and covered with 
tiles. The different buildings have the same form as those 
in China : rushes, or dry branches, or tiles, or boards are 
used for covering them. The walls are covered with 
lime and mud, mixed with cow*s dung for purity. At 

^ different seasons they scatter flawers about. Such are 

l^jsjume of their different customs. 

The sanghdrdmas are constructed with extraordinary 
skill. A three-storied tower ^* is erected at each of the 
four angles. The beams and the projecting heads are 
carved with great skill in different shapes. The doors, 
windows, and the low walls are painted profusely; the 
monks' cells are ornamental mi the inside and plain on 
the Qutside.^^ In the very middle ^^ of the building is the 
hall^ high and wide. There are various storeyed chambers 
and turrets of different height and shape, without any 
fixed rule. The doors open towards the east; the royal 
throne also faces the east. 



^* The phrase ekung koh ineans monks" or "the religious," the 

a storeyed. room or pavilioii ; " so dark-clad, 

at least I iinderstand it. M. Julien ^^ The phrase ngau shih mst,y 

translates as though it meant a mean *Hhe sleeping apartments," 

double-storeyed room, or a pavilion as Julien translates ; but I hesitate 

with two storeys. The passage lite- to give it this meaning, because the 

rally translated is : " Angle towers monks slept in their cells, and not in 

rise on the four sides ; there are (or a dormitory. The hall I take to be 

they are) storeyed buildings of three the hall for reli^ous worship. The 

stages. " ■* account here given corresponds very 

^ I take li shu to mean "the closely with the description of thei 



!!■ 



BOdKiiv] DRESS, HABITS, ETC, 75 

6. Smts, Clot/ting-, &c. 

When they sit or rest they all use mats ; ^^ the royal 
family and the great personages and assistant oiJ&cers use 
mats variously ornamented, but in size they are the same. 
The throne of the reigning sovereign is large and high, 
and much adorned with precious gems: it is called the 
Lion-throne {simhdsana). It is covered with extremely 
fine drapery ; the footstool is adorned with gems. The 
nobility use beautifully painted and enriched seats^ ac- 
cording to their taste. 

— . 7. Dress^ Habits, &c. 

Their clothing is not cut or fashioned ; they mostly affect 
fresh-white garments \ they esteem little those of mixed 
colour or ornamented. The men wind their garments 
. round their middle, then gather them under the armpits, 
and let them fall down across the body, hanging to the 
right. The robes of the women fall down to the ground ; 
they completely cover their shoulders. They wear a little 
knot of hair on their crowns, and let the rest of their hair 
/__Jall loose. Some of the men cut off their moustaches, 
and have other odd customs. I On their heads the people 
wear caps (crotvns), "with H&ower- wreaths and jewelled 
necklets. Their garments are made of Xiau-she-ye (kau- 
^Sya) and of cotton. Kiau-she-ye is the product of the 
wild silkworm. They have garments 'also of Tso-mo 
(kshauma), which is a sort of hemp ; garments also made 
oiKien-jpO'lo (kamhala) which is woven from fine goat-hair; 
garments also made from Ho-la-li (karS-la)^^ This stuff is 
made. from the fine hair of a wild animal: it is seldom 
tins can be woven, and therefore the stuff is very valuable, 
and it is re^^arded as fine clothin<i:. 

In North India, where the air is cold, they wear short 

Vih^ras in Neplfl a.t the present day. nishadyd (Pili, rmidanaiii) or mats 

^^ The expression here nsed may used by Buddhists, 

mean "matted beds" or ** seats." ^ The Japanese equivalents axe 

It is commonly used to denote the Ka-ra-tsi, 



7P RECORDS OF WESTERN COUNTRIES, [book n. 

and close-fitting garments, like the Hu peopleT/ The dress 
and ornaments worn by non-believer^i are varied and 
mixed. Some wear peacocks* feathers ; some wear as 
ornaments necklaces made of skull bones (the Kapdla- 
dhdrinas); some have no clothing, but go naked (iViV- 
granthas) ; some wear leaf or bark garments ; some pull 
out their hair and cut oif their moustaches ; others have 
bushy whiskers and their hair braided on the top of their 
heads. The costume is not uniform, and the colour, whether 
red or white, not constant. 

The Shamans (Sramanas) have only three kinds^^ of 
robes, viz., the Sang-kio-Jci, the Ni-fo-si-na, The cut of the 
three robes is not the same, but depends on the school. 
Some have wide or narrow borders, others have small or 
large flaps. The Sang-hio-hi covers the left shoulder and 
conceals the two armpits. It is worn open on the left and 
closed on the right. It is cut longer than the waist. The 
Ni-fo'Se-na has neither girdle nor tassels. When putting 
it on, it is plaited in folds and worn round the loins with 
a cord fastening. The schools differ as to the colour of 
this garment : both yellow and red are used. 
I The Kshattriyas and the BrS,hmans are cleanly and 
I wholesome in their dress, and they live in a homely and 
frugal way4 The king of the country and the great mini- 
sters wear garments and ornaments different in their cha- 
racter. They use flowers for decorating their hair, with 
gem-decked caps ; they ornament themselves with brace- 
lets, and necklaces, 

\ There are rich merchants who deal exclusively^^ in 
gold trinkets, and so on. They mostly go bare-footed ; few 
wear sandals. They stain their teeth red or black ; they 
bind up their hair and pierce their ears ; they ornament ^ 
their noses, and have large eyes.\ Such is their appearance.' 

^* There are only two names ^ It may also mean that the great 

given in the text. The first, viz., the merchants use only bracelets. 

ikng-hia-chi — Sanghaii is omitted. ^^ This may ^so mean **they 

The other two are the SankalcMcd have handsome noses." 
and the Nivdsana» 



D<^aKji>] LITERATURE. 77 

8. Cleanliness, Ahlutions, &c. 

They are very particular in their personal cleanliness, 
anci allow no remissness in this particular. All wash 
themselves before eating ; they never use that which has 
been left over {from a former meal) ; they do not pass the 
dishes. Wooden and stone vessels, when used, must be 
destroyed; vessels of gold, silver, copper, or iron after each 
meal must be rubbed and polished. After eating they 
cleanse their teeth with a willow stick, and wash their 
hands and mouth. 

Until these ablutions are finished they do not touch 
one another. Every time they perform the functions of 
nature they wash their bodies and use perfumes of 
sandal- wood or turmeric. 

When the king washes ^^ they strike the drums and sing 
hymns to the sound of musical instruments. Before 
offering their religious services and petitions, they wash 
and bathe themselves. 

9, Writing, Language, Books, the Vidas, Study, 

The letters of their alphabet were arranged by Brahma- 
dSva, and their forms have been handed down from the 
first till now. They are forty-seven in number, and are 
combined so as to form words according to the object, and 
according to circumstances [of time or place) : there are 
other forms {infieodons) used. This alphabet has spread 
in different directions and formed diverse branches, ac- 
cording to circumstances ; therefore there have been slight 
modifications in the sounds of the words {spoken Ian- 
ff^cage) ; but in its great features there has been no change. 
Middle India preserves the original character of the lan- 
guage in its integrity. Here the pronunciation is soft and 
agreeable, and like the language of the Devas. The pro- 
nunciation of the words is clear and pure, and fit as a 

^ Julien translates " when the king is going out ; ** but in my copy. 
it is as in the text. 



78 RECORDS OF WESTERN COUNTRIES, [book irJ 

model for all men. The people of the frontiers have con- 
tracted several erroneous modes of pronunciation; for ac- 
cording to the licentious habits of the people, so also will 
he the corrupt nature of their language. 

With respect to the records of events, each province 
has its own official for preserving them in writing. The 
record of these events in their full character is called 
Ni-lO'pi'CiCa (Mlapita, hlue deposit). * In these records 
are mentioned good and evil events, with calamities and 
fortunate occurreoces. 

To educate and encourage the young, they are first 
taught {led) to study the book of twelve chapters {Sid- 
dkavastu).^ 

After arriving at the age of seven years and upwards, 
the young are instructed in the five VidydSj Sdstras of 
great importance,^ The first is called the elucidation of 
sounds ipahdavidyd) This treatise explains and illus- 
trates the agreement {concordance) of words, and it provides 
an index for derivatives. 

The second "cidyd is called Kiati-ming (^ilpasthdna- 
vidyd); it treats of the arts, mechanics, explains the 
principles of the Yin and Yang and the calendar. 

The third is called the medicinal treatise {Chikitsdvidyd) ; 
it embraces formulae for protection, secret charms (the use 
of) medicinal stones, acupuncture, and mugwort. 
; The fourth vidyd is called the Hetuvidyd {science of 
causes) ; its name is derived from the character of the 
work, which relates to the determination of the true and 
false, and reduces to their last terms the definition of right 
and wrong. 

The fifth mdyd is called the science of ^Hhe interior" 

23 This w©rk in twelve chapters is see Max Miiller's letter to the Aca- 

th&t c&Wed SiddIiav€tstu{Sih-ti-cIiang) denvy^ Sept. 25, 1880; also Indian 

in the Fan-i-ming-i-tsi (book xiv. Antiq.f vol. ix, p. 307. 

17 a). It is called SUi-ti-lo-su-to by ^ Or, it may be translated "the 

I-tsing {Nan hde, iv. 8 a) by mistake great S'dstraf or S'dstras of the five 

for Sifi-ti-po-8u-tOf i,e,, Sidiffiavasttu Vidyds," in Chinese, Ming, See 

"For some remarks on this subject below, Book iii. note 102, 



BOOK II.] LITERATURE. 79 

(Adkydtmavidyd) ] it relates to the five vehicles,^^ tKeir 
causes and conseq[uences, and the subtle influences of 
these. 

The Brahmans study the four VSda Sdstras, The first 
is called Shau {longevity); it relates to the preservation 
pf life and the regulation of the natural condition. The 
second is called Sse {sacrifice) ; it relates to the {rules of) 
sacrifice and prayer. The third is called Fing (peace or 
regulation) ; it relates to decorum, easting of lots, military 
affairs, and army regulations. The fourth is called SJm 
{secret mysteries) ; it relates to various branches of science, 
incantations, medicine.^* 

The teachers {of these works) must themselves have 
closely studied the deep and secret principles they con- 
tain, and penetrated to their remotest meaning. They 
then explain their general sense, and guide their pupils 
in understanding the words which are difficult./ They urge 
them on and skilfully conduct them, TKeyadd lustre to 
their poor knowledge, and stimulate the desponding. If 
they find that their pupils are satisfied with their acquire- 
ments, and so wish to escape to attend to their worldly 
duties, then they use means to keep them in their power. 
When they have finished their education, and have at- 
tained thirtv vears of age, then their character is formed 
and their knowledge ripe. When they have secured an 
occupation they first of all thank their master for his atten- 
tion. rrEere are some, deeply versed in antiquity, who 
devote themselves to elegant studies, and live apart from 
the world, and retain the simplicity of their character. 
These rise above mundane presents, and are as insensible to 
renown as to the contempt of the worldj Their name 
having spread afar, the rulers appreciafe them highly, bufe 



^ The five Vehicles, t.c., the five daineddisciple, (5^ of the lay disciple, 

degrees of religious advance among ^ The four F^ow, in the order 

the Buddhists : (i) The vehicle of they are here spoken of, are the 

Buddha, (2) of the Bodhisattvas, (3) Ayur Vida, the Yojtir VPda, the 

of the Pratyeka Buddha, (4) of the or- Sdma Vida, the Athai^a Vida. 



I 



So RECORDS OF WESTERN COUNTRIES, [book n; 

are unable to draw them to the court. The chief of the 
country honours them on account of their (mental) gifts, and 
the people exalt their fame and render them universal horn- 
acje. This is the reason of their devotinjy themselves to their 
studies with ardour and resolution, without any sense of 
fatigue. They search for wisdom, relying on their own re- 
sources. Although they are possessed of large wealth, yet 
they will wander here and there to seek their subsistence. 
There are others who, whilst attaching value to letters, will 
yet without shame consume their fortunes in wandering 
about for pleasure, neglecting their duties. They squander 
their substance in costly food and clothing. Having no vir- 
tuous principle, and no desire to study, they are brought 
to disgrace, and their infamy is widely circulated. 

So, according to the class they belong to, all gain know- 
ledge of the doctrine of Tath§,gata; but, as the time is 
distant since the holy one lived, his doctrine is presented 
in a changed form, and so it is understood, rightly or not, 
according to the intelligence of those who inquire into it. 

_ lo. Btiddhist Schools, Books, Discussions, Discipline, 

The different schools are constantly at variance, and 
their contending utterances rise like the angry waves of 
the sea. The different sects have their separate masters, 
and in various directions aim at one end. 

There are Eighteen schools, each claiming pre-eminence. 
The partisans of the Great and Little Vehicle are content 
to dwell apart. There are some who give themselves up 
to quiet contemplation, and devote themselves, whether 
walking or standing still or sitting down, to the acquire- 
ment of wisdom and insight ; others, on the contrary, differ 
from these in raising noisy contentions about their faith. 
According to their fraternity, they are governed by dis- 
tinctive rules and regulations, which we need not name. 

The VincCya (liu), discourses (hm), siltras (Icing), are 
equally Buddhist books. He 'who can entirely explain 
one class of these books is exempted from the control of 



BOOK II.] BUDDHIST STUDIES.-^DISCIPLINE. 8t 

the Icarmaddna, If he can explain two classes, lie receives 
in addition the equipments of an upper seat {room) ; he 
who can explain three classes has allotted to him different 
servants to attend to and obey him ; he who can explain 
four classes has " pure men " (ujpdsahas) allotted to hiui as 
attendants ; he who can explain five classes of books is 
then allowed an elephant carriage; he who can explain 
six classes of books is allowed a surrounding escort. 
When a man's renown has reached to a high distinction, 
then at different times he convokes an assembly for dis- 
cussion. He judges of the superior or inferior talent of 
those who take part in it ; he distinguishes their good or 
bad points ; he praises the clever and reproves the faulty; 
if one of the assembly distinguishes himself by refined 
language, subtle investigation, deep penetration, and severe 
logic, then he is mounted on an elephant covered with 
precious ornaments, and conducted by a numerous suite to 
the gates of the convent 

If, on the contrary, one of the members breaks down in 
his argument, or uses poor and inelegant phrases, or if he 
violates a rule in logic and adapts his words accordingly, 
they proceed to disfigure his face with red and white, and 
cover his body with dirt and dust, and then carry him off 
to some deserted spot or leave him in a ditch. Thus they 
distinguish between the meritorious and the worthless, 
between the wise and the foolish. 
r""" The pursuit of pleasure belongs to a worldly life, to 
follow knowledge to a religious life ; to return to a worldly 
life from one of religion is considered blameworthy. If 
one breaks the rules of discipline, the transgressor is 
publicly reproved: for a slight fault a reprimand is 
given or a temporary banishment (enforced silence); for 
a grave fault expulsion is enforced. Those who are 
thus expelled for life go out to seek some dwelling-place, 
or, finding no place of refuge, wander about the roads; 
sometimes they go back to their old occupation {resume 
lay life). I 

VOL. 1.1 p 



82 RECORDS OF WESTERN COUNTRIES, [bookii. 

— II. Castes — Marriage. 

With respect to the division of families, there are four 
classifications. The first is called the Br&hman {Po4o-men)y 
men of pure conduct. They guard themselves in religion, 
live purely, and observe the most correct principles. The 
second is called Kshattriya (T^sa-ti'li), the royal caste. 
For ages they have been the governing class : they apply 
themselves to virtue {humanity) and kindness. The third 
is called Vai^yas {fetnshe-U), the merchant class: they 
engage in commercial exchange, and they follow profit at 
home and abroad. The fourth is called Sudra {Shtc-fo4o), 
the agricultural class : they lal^our in ploughing and tillage. 
In these four classes purity or impurity of caste assigns 
to every one his place. When they marry they rise or 
fall in position according to their new relationship. They 
do not allow promiscuous marriages between relations. 
A woman once married can never take another husband. 
Besides these there are other classes of many kinds that 
intermarry according to their several callings. It would 
be difficult to speak of these in detail. / 

12. Royal Family, Troops, Weapons. 

The succession of kings is confined to the Kshattriya • 
{T'sa-K) caste, who by usurpation and bloodshed have from 
time to time raised themselves to power. Although a dis- 
tinct caste, they are regarded as honourable {or lords). 

The chief soldiers of the country are selected from the 
bravest of the people, and as the sons follow the profes- 
sion of their fathers, they soon acquire a knowledge of the 
art of war. These dwell in garrison around the palace 
{during peace), but when on an expedition they march in 
front as an advanced guard. There are four divisions of 
the army, viz. — (i) the infantry, (2) the cavalry, (3) the 
chariots, (4) thB elephants.^^ The elephants are covered 
with strong armour, and their tusks are provided with 

2? I.e., the paUakdyay aivakdya, rathaJcdya^ and hastikciya divisions. 



IBOO^II.] ARMY, ^JUSTICE. 83 

sharp spurs. A leader in a car gives the command, whilst 
two attendants on the right and left drive his chariot, 
which is drawn by four horses abreast. The general of 
the soldiers remains in his chariot; he is surrounded by a 
file of guards, who keep close to his chariot wheels. 

The cavalry spread themselves in front to resist an 
attack, and in case of defeat they carry orders hither and 
thither. The infantry by their q[uick movements contri- 
bute to the defence. These men are chosen for their cou- 
rage and strength. They carry a long spear and a great 
shield; sometimes they hold a sword or sabre, and ad- 
vance to the front with impetuosity. All their weapons 
of war are sharp and pointed. Some of them are these — 
spears, shields, bows, arrows, swords, sabres, battle-axes, 
lances, halberds, long javelins, and various kinds of slings.^^ 
All these they have used for ages. 



fw 



13. MannerSy Administration of LaWy Ordeals, 

With respect to the ordinary people, although they are 
naturally light-minded, yet theyare upright and lionourable. 
In money matters they are without craft, and in admini- 
stering justice they are considerate. They dread the retri- 
bution of another state of existence, and make light of the 
things of the present world. They are not deceitful or 
treacherous in their conduct, and are faithful to their 
oaths and promises. In their rules of government there is 
remarkable rectitude, whilst in their behaviour there is 
much gentleness and sweetness. With respect to crimi- 
nals or rebels, these are few in number, and only occasion- 
ally troublesome. ^ When the laws are broken or the power 
of the ruler violated, then the matter is clearly sifted and 
the ofiFenders imprisoned. There is no infliction of corpo- 
ral punishment ; they are simply left to live or die, and are 
not counted among men.j When the rules of propriety or 

28 Compare the weapons in the the Buddhist Jtock- Temples of AJantd^ 
hands of soldiers represented in the &c., pp. II, 20, 51, 67, 68, 72, 73, 
Ajant^ frescoes. — Burgess, A'otes Oft &c. 



84 RECORDS OF WESTERN COUNTRIES, [book it 

justice are violated, or when a man fails in fidelity or 
filial piety, then they cut his nose or his ears off, or his 
hands and feet, or expel him from the country or drive 
him out into the desert wilds. Por other faults, except 
these, a small payment of money will redeem the punish- 
ment. In the investigation of criminal cases there is no 
use of rod. or staff to obtain proofs (of guilt). In ques- 
tioning an accused person, if he replies with frankness the 
punishment is proportioned accordingly; but if the ac- 
cused obstinately denies his fault, or in despite of it 
attempts to excuse himself, then in searching out the 
truth to tlie bottom, when it is necessary to pass sentence, 
there are four kinds of ordeal used — (i) by water, (2) by 
force, (3) by weighing, (4) by poison. 

When the ordeal is by water, then the accused is placed 
in a sack connected with a stone vessel and thrown into 
deep water. They then judge of his innocence (truth) or 
guilt in this way — if the man sinks and the stone floats 
he is guilty ; but if the man floats and the stone sinks 
then he is pronounced innocent. 

Secondly, by fire. They heat a plate of iron and make 
the accused sit on it, and again place his feet on it, and 
apply it to the palms of his hands ; moreover, he is made 
to pass his tongue over it; if no scars result, he is 
innocent ; if there are scars, his guilt is proved. In case of 
weak and timid persons who cannot endure such ordeal, 
they take a flower-bud and cast it towards the fire ; if it 
opens, he is innocent ; if the flower is burnt, he is guilty. 

Ordeal by weight is this : A man and a stone are placed 
in a balance evenly, then they judge according to lightness 
or weight. If the accused is innocent, then the man 
weighs down the stone, which rises in the balance ; if he 
is gnilty, the man rises and the stone falls. 

Ordeal by poison is this : They take a ram and make 
an incision in its right thigh, then mixing all sorts of 
poison with a portion of the food of the accused man, 
they place it in the incision made in the thigh (of the ani- 



BOOK II.] FORMS OF POLITENESS. 85 

mal) I if the man is guilty, then the poison takes effect 
and the creature dies ; if he is innocent, then the poison 
has no eifect, and he survives. 

By these four methods of trial the way of crime is 

stopped. 

14. Forms of Politeness, 

There are nine methods of showing outward respect — 
(i) by selecting words of a soothing character in making 
requests ; (2) by bowing the head to show respect ; (3) by 
raising the hands and bowing ; {4) by joining the hands 
and bowing low ; (5) by bending the knee; (6) by a pros- 
tration;^ (7) by a prostration on hands and knees; (8) 
by touching the ground with the five circles; (9) by 
stretching the live parts of the body on the ground. 

Of these nine methods the most respectful is to make 
one prostration on the ground and then to kneel and laud 
the virtues of the one addressed. When at a distance it 
is usual to bow low ;^^ when near, then it is customary to 
kiss the feet and rub the ankles {of the person addressed). 

Whenever orders are received at the hands of a su- 
perior, the person lifts the skirts of his robes and makes a 
prostration. The superior or honourable person who is 
thus reverenced must speak gently {to the inferior), either 
touching his head or patting his back, and addressing him 
with good words of direction or advice to show his affection. 

When a Sraniana, or one who has entered on the religious 
life, has been thus respectfully addressed, he simply re- 
plies by expressing a good wish (vow). 

Not only do they prostrate themselves to show reve- 
rence, but they also turn round towards the thing reve- 
renced in many ways, sometimes with one turn, some- 
times with three: if from some long-cherished feeling 
there is a call for marked reverence, then according to the 
desire of the person. 

29 To kneel on all-fours. — Wells Williams, 
3^* A"i sani/t to bow to thie ground. — ^W, W. 



86 RECORDS OF WESTERN COUNTRIES, [bookil 

1 5. Medici7teSy Funeral Customs, &c. 

Every one who falls sick fasts for seven days. During 
this interval many recover, but if the sickness lasts they 
take medicine. The character of these medicines is diffe- 
rent, and their names also. The doctors differ in their 
modes of examination and treatment. 

When a person dies, those who attend the funeral raise 
lamentable cries and weep together. They rend their 
garments and loosen their hair ; they strike their heads 
and beat their breasts. There are no regulations as to 
dress for mourning, nor any fixed time for observing it 

There are three methods of paying the last tribute to 
the dead: (i) by cremation — wood being made into a 
pyre, the body is burnt; {2) by water — the body is thrown 
into deep flowing water and abandoned ; (3) by desertion 
— ^the body is cast into some forest- wild, to be devoured 
by beasts. 

When the king dies, his successor is first appointed, 
that he may preside at the funeral rites and fix the 
different points of precedence. Whilst living they give 
(their rulers) titles according to their character (virtue) ; 
when dead there are no posthumous titles. 

In a house where there has been a death there is no 
eating allowed ; but after the funeral they resume their 
usual (habits). There are no anniversaries (of the death) 
observed. Those who have attended a death they consider 
unclean ; they all bathe outside the town and then enter 
their houses. 

The old and infirm who come near to death, and those 
entangled in a severe sickness^ who fear to linger to the 
end of their days, and through disgust wish to escape the 
troubles of life, or those who desire release from the 
trifling affairs of the world and its concerns (the concerns 
of life), these, after receiving a farewell meal at the hands 
of their relatives or friends, they place, amid the sounds 
j)f music, on a boat which they propel into the midst of 



BOOK II.] GOVERNMENT. 87 

the Ganges, where such persons drown themselves. They 
think thus to secure a birth among the D^vas« Earely 
one of these may be seen not yet dead on the borders {of 
the river). 

The priests are not allowed to lament or cry for the 
dead; when a father or mother of a priest dies they 
recite their prayers, recounting (pledging) their obligations 
to them ; reflecting on the past, they carefully attend to 
them now dead. They expect by this to increase the 
mysterious character of their religious merit 

16. Civil Administration^ Revemces^ &c. 

As the administration of the government is founded on 
benign principles, the executive is simple. The families 
are not entered on registers, and the people are not sub- 
ject to forced labour (conscription). The private demesnes 
of the crown are divided into four principal parts; the 
first is for carrying out the affairs of state and providing 
sacrificial offerings ; the second is for providing subsidies 
for the ministers and chief officers of state ; the third is 
for rewarding men of distinguished ability; and the fourth 
is for charity to religious bodies, whereby the field of 
merit is cultivated (planted). In this way the taxes on 
the people are light, and the personal service required of 
them is moderate. Each one keeps his own worldly goods 
in peace, and all till the ground for their subsistence. 
These who cultivate the royal estates pay a sixth part of 
the produce as tribute. The merchants who engage in 
<^ommerce come and go in carrying out their transactions. 
The river-passages and the road-barriers are open on pay- 
ment of a small toll. When the public works require it, 
labour is exacted but paid for. The payment is in strict 
proportion to the work done. 

The military guard the frontiers, or go out to punish the 
refractory. Tliey also mount guard at night round the 
palace. The soldiers are levied according to the require- 
ments of the service ; they are promised certain payments 



88 RECORDS OF WESTERN COUNTRIES, [book it. 

and are publicly enrolled. The governors, ministers, 
magistrates, and officials have each a portion of land con- 
signed to them for their personal support, j 

17. Plants and Trees , Agriculture, Food, Drink, Cookery. 

The climate and the quality of the soil being different 
according to situation, the produce of the land is various 
in its character. The flowers and plants, the fruits and 
trees are of different kinds, and have distinct names. 
There is, for instance, the Amala fruit {Ngdn-mo4o), the 
Amla fruit {Ngdn-mi4o), the Madhuka fruit (Mo-tu-kia), 
the Bhadra fruit (po-ta-h), the Kapittha fruit (Me-pirta), 
the Amslk fruit ('O-mO'lo), the Tinduka fruit {GMn-tu-hm), 
the Udumbara fruit {Wii-tan-po-lo), the M6cha fruit {Man- 
die), the NMk^la fruit [Na-li-ki-lo), the Panasa fruit {Pan- 
na-so). It would be difficult to enumerate all the kinds 
of fruit ; we have briefly named those most esteemed by 
the people. As for the date {Tsav), the chestnut {Lih), the 
loquat {P'i)y and the persimmon {Thi), they are not known. 
The pear (Li), the wild plum (iVai), the peach (T'au), the 
apricot (Hang or Mui), the grape (Po-tau), &c., these all 
have been brought from the country of Ka^mtr, and are 
found growing on every side. Pomegranates and sweet 
oranges are grown everywhere. 

In cultivating the land, those whose duty it is sow and 
reap, plough and harrow (weed), and plant according to 
the season; and after their labour they rest awhile. 
Among the products of the ground, rice and corn are most 
plentiful. With respect to edible herbs and plants, we 
may name ginger and mustard, melons and pumpkins, the 
Heun-to {Kandu ?) plant, and others. Onions and garlic 
are little grown ; and few persons eat them ; if any one 
uses them for food, they are expelled beyond the walls of 
the town. The most usual food is milk, butter, cream, 
soft sugar, sugar-candy, the oil of the mustard-seed, and 
all sorts of cakes made of corn are used as food. Fish> 



^' 



BOOK 11,] CULTIVATION AND FOOD, 89 

mutton, gazelle, aiid deer they eat generally fresh, some- 
tiraes salted ; they are forbidden to eat the flesh of the 
ox, the ass, the elephant, the horse, the pig, the dog, the 
fox, the wolf, the lion, the monkey, and all the hairy kind. 
Those who eat them are despised and scorned, and are 
universally reprobated ; they live outside the walls, and 
are seldom seen among men. 

With respect to the different kinds of wine and liquors, 
there are various sorts. The juice of the grape and sugar- 
cane, these are used by the Kshattriyas as drink ; the Vai- 
^yas use strong fermented drinks ;^^ the Sramans and Brah- 
inans drink a sort of syrup made from the grape or sugar- 
cane, but not of the nature of fermented wine.^^ 

The mixed classes and base-born differ in no way (as 
to food or drinh) from the rest, except in respect of the 
vessels they use, which are very different both as to value 
and material. There is no lack of suitable things for 
household use. Although they have saucepans and stew- 
pans, yet they do not know the steamer used for cook- 
ing rice. They have many vessels made of dried clay; 
they seldom use red copper vessels : they eat from one 
vessel, mixing all sorts of condiments together, which they 
take up with their fingers. They have no spoons or cups, 
and in short no sort of chopstick. When sick, however, 
they use copper drinking cups, 

« 

18. Commercial Transactions, 

f^ Gold and silver, teo^i-shih (native copper), white jade, 
fire pearls,^^ are the natural products of the country ; there 
are besides these abundance of rare gems and various kinds 
of precious stones of different names, which are . collected 
from the islands of the sea. These thev exchange for 
other goods ; and in fact they always barter in their com- 

3^ Shun lo, high-flavoured spirits. ^^ If fo is a mistake for ^iauf/y 
*^ Called, therefore, " not • wine- as it probably is, the substance 
body," if., non-alcoholic. would be "amber." 



90 RECORDS OF WESTERN COUNTRIES, [book ii. 

iiiercial transactions, for they have no gold or silver coins, 
pearl shells, or little pearls.^* / 

The boundaries of India and the neighbouring countries 
are herein fully described ; the differences of cliinate and 
soil are briefly alluded to. Details referring to these 
points are grouped together, and are stated succinctly; 
and in referring to the different countries, the various 
customs and modes of administration are fully detailed. 

Lan-po [LamghIn]. 
The kingdom of Lan-po^ is about looo li in circuit, 
and on the north is backed by the Snowy Mountains ; on 
three sides it is surrounded by the Black-ridge Mountains. 
The capital of the country is about lo li in circuit. As 
for some centuries the royaL family has been extinct, 
;the chiefs have disputed for power among themselves, 
without the acknowledged superiority of any one in par- 
ticular. Lately it has become tributary to KapiSa. The 
country is adapted for the production of rice, and there 
are many forests of sugar-cane. The trees, though they 
produce many fruits, yet few are ripened. The climate 
is backward; the hoar-frosts are plenty, but not much 
snow. In common there is abundance and contentment. 
The men (people) are given to music. Naturally they are 
untrustworthy and thievish ; their disposition is exacting 
one over the other, and they never give another the 
preference over themselves. In respect of stature they are 
little, but they are active and impetuous. Their garments 
are made of white linen for the most part, and what they 

^ This translation differs from be also called Murandas {Makdbh., 

«TuUeu'«. The text is probably cor- vii. 4847 ; Reinaud, Mni, s, Vluiie^ 

rupt. p. 353 ; ai»d Lassen, Ind, Alt.^ vol. 

^Lan-po corresp^mds with the ii. p. 877, vol. iii. p. 136 f.). Ptolemy 

present Lamghan, a small country (lib. vii. c. i, 42) places a tribe called 

lying along the northern bank of Aa/U7rdrai, Aa/A/Sdrai, or Aa/*7rd7at in 

the Kabul river, bounded on the this district. The modern name is 

west and east by the Alingar and vulgarly pronounced Laghman. Sue 

Kunar rivers. — Cunningham. The Baber's MemoirSi pp. 133, 136,140 

Sanskrit name of the district is Lam* tf. ; Cunningham, 4»c. Ueo(j, Ind., 

paka, and the Lampakas are said to p. 43. 



^OK II.] NA^KIB'LO^HO—NAGARAHARA, 91 

wear is well appointed. There are about ten sanghd- 
rdmas, witli few followers (priests). The greater portion 
study the Great Vehicle, There are several scores of diffe- 
rent Deva temples. There are few heretics. Going south- 
east from this country loo li or so, we cross a great 
mountain {ridge), pass a wide river, and so come to 
Na-kie-lo-ho [the frontiers of North India]. 

Na-kie-lo-ho [Nagaeahara], 

The country of Nagarah§,ra (Na-lde-lo-ho) is about 
600 li from east to west, and 250 or 260 li from north to 
south. It is surrounded on four sides by overhanging 
precipices and natural barriers. The capital is 20 li or 
so in circuit.^® It has no chief ruler; the commandant 
and his subordinates come from KapiiSa* The country 
is rich in cereals, and produces a great quantity of 
flowers and fruits. The climate is moist and warm. 
Their manners are simple and honest, their disposition 
ardent and courageous. They think lightly of wealth and 
love learning. They cultivate the religion of Buddha, 
and few believe in other doctrines. The sanghdrdmas are 
many, but yet the priests are few; the st'Apas are deso- 
late and ruined. There are five Deva temples, with about 
one hundred worshippers.^^ 

* The situation of the town of sr^w^ in the district of Bih^r (/. A . S, 

Nagarahltra (the old capital of the JB., vol. xvii. pt..ipp.492, 494, 498 f.) 

Jalalibdd district) has been satisfac- The district coiTespt)nds with the 

torily determined by Mr. W. Simp- 1^6.yapa Atofi/jiroXts of Ptolemy (lib. 

son {J. R. A. S,, N.S., vol. xiii. p. 183). vii. c. i, 43). It is called the city 

He places the site of the town in the pf Dipankara by Hwui-lih (Jul. 

angle formed by the junction of the Re, p. 78), just as he calls Hidda 

Surkhar aud Kabul rivers, on their the city of "the skull-bone" {I. c.) 

right banks. Both the direction Conf. Lassen, /.J., vol. iii. p. 137. 
and the distance from Lamghnn ^^ Worshippers or ** men of diffe- 

(about twenty miles south - east) rent religious faith." The usual 

would place us on this spot. The term for " non-believer '* in Chinese 

mountains crossed by the pilgrim is icai-tau, an '* outside - religion 

were the Si^h K6h, and the river man.'* This term corresponds with 

would be probably the K^tbul river the FAli bdhiro, used in the same 

at Darunta. The Sanskrit name — way. The Buddhists are now spoken 

Kagarahara — occurs in an inscription of by the Muhammadans as KaMr 

which was discovered by Major /oy, " infidel people " (Simpson, «. s., 

Kittoe in the ruined mound of Gho- p. 186. 



92 RECORDS OF WESTERN COUNTRIES, [bookii. 

Three li to the east of the city there is a stdpa in 
lieight about 300 feet, which was built by Asoka Eaja. 
It is wonderfully constructed^^ of stone beautifully 
adorned and carved. Sakya, when a Bodhisattva, here 
met Dlpankara^^ Buddha (Jen-tang-fo), and spreading 
out his deerskin doublet, and unbinding his hair and cover* 
ing with it the muddy road, received a predictive lissur- 
ance. Though the passed kalpa brought the overthrow of 
the world, the trace of this event was not destroyed; 
on religious (fast) days the sky rains down all sorts of 
flowers, M'hich excite a religious frame of mind in the 
people, who also offer up religious offerings. 

To the west of this place is a Kia-lan {sangMrdmd) with 
a few priests. To the south is a small s^4joa; this was 
the place where, in old time, BSdhisattva covered the mud 
{with Ms hair), A^oka-raja built (this st4,pd) away from 
theroad.*^ 

Within the city is the ruined foundation of a great 
st'&pa. Tradition says that it once contained a tooth of 
Buddha, and that it was high and of great magnificence. 
Now it has no tooth, but only the ancient foundations remain. 

By its side is a st'Apa 30 feet or so in height; the old 
stories of the place know nothing of the origin of this 
fabric; they say only that it fell from heaven and placed 
itself here. Being no work of man's art, it is clearly a 
spiritual prodigy. 

^ The Chinese expression seems vol. iv. p. 66), The legend I trans- 

to refer to the successive layers of lated from the Chinese (/.iZ.ul,/S'(«?., 

checkered stones peculiar to these N.S., vol. vi. pp. 377 ff). Fa-hien 

topes. See W. Simpson's and also also refers to it {Buddhist PUffHrns, 

Mr. Svvinnerton's account. — Ind, p. 43). See also some remarks on 

Antiq.j vol. viii. pp. 198 & 227 f. this legend, Ind. Antiq., vol. xi, p. 

'^ The incident referred to in the 146 ; andconf. 'RhysDa.vid^s BvddL 

text, viz., the interview between Di- Birth- Stoi'ies, pp. 3 f. 

pankara Buddha and the B6d- ^^^ This is a difficult passage, and 

hisattva Sumedha, is a popular one is probably corrupt. The phrase 

in Buddhist sculpture and mytho- ** fe'wi-jji," towards the end, may 

logy. There is a representation of mean "in an out-of-the-way place." 

it among fragments in the Labor The reference is to the spot v/here 

Museum ; another representation ia predictive assurance was given to 

among the sculptures of the Kanherl Sumedha that he should become a 

caves {Arckiwl, Sur, W, Indf Rep.,, Buddha. 



BOOK II.] NA-KIE-LO'HO—NA GARAHARA, 93 

To the soutli-west of the city about 10 li is a stllpa. 
Here Tatliagata, when living in the world, alighted, having 
left Mid-India and passed through the air for the sake of 
converting men. The people, moved by reverence, erected 
this building. N^ot far to the east is a stdpa ; it was 
here Bodhisattva met Dipankara Buddha and bought the 
flowers.*^ 

About 20 li to the south-west of the city we come to a 
small stone ridge, where there is a sanghdrdma with a 
high hall and a storied tower made of piled-up stone. 
It is now silent and deserted, with no priests. In the 
middle is a stiipa 200 feet or so in height, built by A^oka- 
rSja. 

To the south-west of this sanghdrdma a deep torrent 
rushes from a high point of the hill and scatters its 
waters in leaping cascades. The mountain sides are like 
walls; on the eastern side of one is a great cavern, deep 
and profound, the abode of the NIga Gopala. The gate 
(or entrance) leading to it is narrow ; the cavern is dark ; 
the precipitous rock causes the water to find its way in 
various rivulets into this cavern. In old days there was 
a shadow of Buddha to be seen here, bright as the true 
form, with all its characteristic marks.**^ In later days 
men have not seen it so much. "What does appear is 
only a feeble likeness. But whoever prays with fervent 
faith, he is mysteriously endowed, and he sees it clearly 
before him, though not for long. 

In old times, when Tathagata was in the world, this 
dragon was a shepherd who provided the king with milk 
and cream. Having on one occasion failed to do so, and 
having received a reprimand, he proceeded in an angry 
temper to the st4pa of "the predictive assurance," and 

^ He bought the flowers of a girl, flowers remaining over the head as 

Viho consented to seU them only on a "baldachin," is represented in the 

condition that she should ever here- Labor sculpture referred to above, 

after be born as his wife. See the note 39. See Fergusson, Tree and 

account in the "Legend of Dipan- Sarp. Worship, pi L. 

kara Buddha" (/.i^.^.^S'., N.S., vol. '^^ See note 5 p. i, and p. r45, 

vi. pp. ^y/S.) The incident of flie note "jO. 



94 RECORDS OF WESTERN COUNTRIES, [bookii. 

there made an ofifering of flowers, with the prayer that 
be might become a destructive dragon for the purpose of 
afflicting the country and destroying the kiug. Then 
ascending the rocky side of the hill, he threw himself 
down and was killed. Forthwith he became a great 
dragon and occupied this cavern, and then he purposed 
to go forth and accomplish his original wicked purpose. 
When this intention had risen within him, Tathagata, hav- 
ing examined what was his object, was moved with pity 
for the country and the people about to be destroyed by 
the dragon. By his spiritual power he came from Mid- 
India to where the dragon was. The dragon seeing Ta- 
thS,gata, his murderous purpose was stayed, and he ac- 
cepted the precept against killing, and vowed to defend 
the true law ; he requested Tath§,gata to occupy this 
cavern evermore, that his holy disciples might ever re- 
ceive his (the dragons) religious offerings.^^ 

Tath§,gata replied, **Wheu I am about to die; I will 
leave you my shadow, and I will send five Arhats to 
receive from you continual offerings. When the true 
law is destroyed,** this service of yours shall still go 
on ; if an evil heart rises in you, you must look at my 
shadow, and because of* its power of love and virtue your 
evil purpose will be stopped. The Buddhas who will 
appear throughout this JBhadra-Mlpa^^ will all, from a 
motive of pity, intrust to you their shadows as a be- 
quest." Outside the gate of the Cavern of the Shadow 
there are two square stones; on one is the impression 
of the foot of Tathagata, with a wheel-circle (lun-siang) 
beautifully clear, which shines with a brilliant light from 
time to time. 

On either side of the Cavern of the Shadow there are 



^ This is evidently the meaning ^ The " true law " was to last 

of the passage : the request was, not 500 years ; the " law of images '* 

that the dragon might dwell in the looo years, 

cavern, but that Tathligata would ^ This period is that in which we 

live there with his disciples. Pa- now are, during which 1 000 Bud- 

hian refers to this cave. dhas are to appear. 



BOOK 11.] HI'LO^HIDDA. 95 

several stone chambers ; in these the holy disciples of 
Tath^gata reposed in meditation. 

At the north-west corner of the cave of the shadow 
is a st4pa where Buddha walked up and down. Beside 
this is a stilpa which contains some of the hair and the 
nail-parings of Tath§,gata. 

Not far from this is a stlUpa where Tathagata, making 
manifest the secret principles of his true doctrine, de- 
clared the SkaThdha-dhdtU'dT/atanas (Yun-Tcia^-hing),^ 

At the west of the Cave of the Shadow is a vast rock, 
on which Tath§,gata in old time spread out his kashdya^'^ 
I'obe after washing it; the marks of the tissue still 
exist. 

To the south-east of the city 30 li or so is the town 
of Hi-lo (Hidda) ;*^ it is about 4 or 5 li in circuit ; it is 
high in situation and strong by natural declivities. It 
has flowers and woods, and lakes whose waters are 
bright as a mirror. The people of this city are simple, 
honest, and upright. There is here a two-storied tower; 
the beams are painted and the columns coloured red. 

^ The symbol "cAu" {dyatwna) specting Sv^tav^ras {sup, p. 61) and 

in this passage must be connected its name of Ter/7a7<t;j^($. It is curious, 

with the previous ^^yun hiai." The too, that this place {the neighbour- 

yun kiai chu are the eighteen dkdtuSf hood of Hidda) is called Begr^m, 

for which see Childers* Pali Diet, and so also is Svetav^ras {*.e., Kar- 

{sub voc.) Vide also the JS'urangaTna sana or Tetragonis). Both Begram 

SiUra {Catena of £uddkist Scrip, J p, and Nagara appear to mean "the 

297 n. 2). There is no word in my city." This town or Nagarahara 

text for king, given by Julien. may be the Nyssa or Nysa of Arrian 

^ Kashdya refers to the colour of (lib. v. cap. i.) and Curtius (lib. viii. 

the Buddhist upper robe, which was cap. x. 7), in which case there would 

of brick-red or yellow colour (Au- be no need to derive Dionysopolis — 

shaya). the Nagara of Ptolemy — from Ud- 

^ The city of Hi-lo or Hidda y4napura, although, as General 

(concerning which restoration^ see Cunningham remarks {Ana, Geog, of 

V. de St. Martin's Me}n., u. «., p. Ind.^ p. 46), the name Ajuna, given 

304), about six miles south-east of to NagarahHra (according to Mas- 

NagarahS,ra, is described by Fa-hian son) might well be corrupted from 

(cap. xiii.) The Vihdra of the skull- Ujj^na or Udy^na. Compare with 

bone is there said to be placed within the text the account found in Hwui- 

a square enclosure, and it is added, lih (Vie, p. 76). Conf. Nouv. Jour, 

" though the heavens should quake Asiatique, tom. vii. pp. 338 f. ; Mas- 

and the earth open, this place would son, Var. Jour., vol. iii. pp. 254 

remain unmoved." Compare with if. ; Wilson, Ariana Ant, pp. 43, 

this the remark of Hiuen Tsiang re- 105 f. 



96 RECORDS OF WESTERN COUNTRIES, [book it 

In the second storey is a little stilpa, made of the seven 
precious substances ; it contains the skull-bone of Tatha- 
gata; it is i foot 2 inches round; the hair orifices are 
distinct; its colour is a whitish-yellow. It is enclosed 
in a precious receptacle, which is placed in the middle 
of the stupa. Those who wish to make lucky or unlucky 
presages (marks) make a paste of scented earth, and im- 
press it on the skull-bone ; then, according to their merit, 
is the impression made* 

Again there is another little st4pa, made of the seven 
precious substances, which encloses the skull-bone of 
Tath§,gata, Its shape is like a lotus leaf ; *^ its colour is 
the same as that of the other, and it is also contained 
in a precious casket, sealed up and fastened. 

Again, there is another little stupa, made of the 
seven precious substances, in which is deposited the eye- 
ball of TatiiS^^ata, large as an Amra fruit and brirfit 
.and clear throughout; this also is deposited in a pre- 
cious casket sealed up and fastened. The Sanghdti robe 
of Tathagata, which is made of fine cotton stuff of a 
yellow-red colour,^^ is also enclosed in a precious box. 
Since many months and years have passed, it is a 
little damaged. The staff ^^ of Tathagata, of which 
the rings are white iron {tin ?) and the stick of sandal- 
wood, is contained in a precious case {a case made of a 
precious substaTice). Lately, a king, hearing of these 
various articles that they formerly belonged to Tathagata 
as his own private property, took them away by force to 
his own country and placed them in his palace. After 
a short time,^^ going to look at them, they were gone; 

^ The 7io hwa is the water-lily, ^^ The religious staff, hhdJckliaram 

but it is also a general name for or hilckalaf was so called from the 

mallows (Medhurst,s.v.) This bone noise it made when shaken. Conf. 

is that of the uskntska or top of the hikk; Ch. sek; Sek cheung, an abbot's 

skull. , crosier or staff (Wells Williams). 

5^^ Such seems to be the meaning. It is described in the Sha'men- 

JuHen has taken it as though .im- yih-yung (fol. 14 a). See p. 47, 

^ha referred to another garment, but ante, 

it seems merely to denote the robe ^^ Scarcely had an hour elapsed, 
called S'anylidtt 



BOOK II.] GANDHARA. 97 

and after further inquiries he found they had returned to 
their original place. These five sacred objects (relics) 
often work miracles. 

The king of Kapi^a has commanded five pure-conduct 
men (Brdhmans) to offer continually scents and flowers to 
these objects. These pure persons, observing the crowds 
who came to worship incessantly, wishing to devote thenf- 
selves to quiet meditation, have established a scale of 
fixed charges, with a view to secure order, by means of 
that wealth which is so much esteemed by men. Their 
plan, in brief, is this : — ^AU who wish to see the skull- 
bone of TathSigata have to pay one gold piece ; those who 
wish to take an impression pay five pieces. The other 
objects ^^ in their several order, have a fixed price ; and 
yet, though the charges are heavy, the worshippers are 
numerous. 

To the north-west of the double-storied pavilion is a 
stilpa, not very high or large, but yet one which possesses 
many spiritual (miraculous) qualities. If men only touch 
it with a finger, it shakes and trembles to the foundation, 
and the bells and the jingles moving together give out a 
pleasant sound. 

Going south-east from this, crossing mountains and 
valleys for 500 li or so, we arrive at the kingdom of 
Kien-t'o-lo (Gandh§.ra). 

Kien-t'o-lo — Gandhaea. 

The kingdom of Gandhara is about icoo li from east 
to west, and about 800 li from north to south. On the 
east it borders on the river Sin (Sindb). The capital of 
the country is called Po-lu-sha-pu-lo;^* it is about 40 li 

^ The phrase tsze cku, which is Khoaspes (Kunar) and the Indus, 

of frequent occurrence in Buddhist It is the country of the Gandarae of 

composition, seems to mean "more- "Ptolemy (Geo^., lib. vi. c. i, 7). The 

over " or " besides this." capital was Purushapura now Pesh^- 

^ The country of Gandhltra is wetr. The Gandarii are mentioned 

that of the lower Kabul vaUey, lying by Hekataios {Fr, 1 78, 1 79) and 

along the K^bul river between the Herodotos {lib. iii. c. 91, lib. vii. c. 

VOL. I. G 



^8 RECORDS OF WESTERN COUNTRIES. [BOOKir. 

in circuit. The Toyal family is extinct, and the kingdom 
is governed by deputies from Kapisa. The towns arid 
villages are deserted, and there are but few inhabitants. 
At one corner of the royal residence ^^ there are about 
looo families The country is rich in cereals, and pro- 
duces a variety of flowers and fruits ; it abounds also in 
gugar-cane, from the juice of which they prepare "the 
solid sugar.*' The climate is warm and moist, and in 
general without ice or snow. The disposition of the 
people is timid and soft : they love literature ; most of 
them belong to heretical schools ; a few believe in the 
true law. From old time till now this border-land of 
India has produced many authors of iastras ; for example, 
N^rayanadSva,^® Asanga Bodhisattva, Vasubandhu 
Bodhisattva, Dharmatr^ta, Manfirhita, P^rsva the 
noble, and so on. There are about looo sanghdrdmas, 
which are deserted and in ruins. They are filled with 
wild shrubs,^^ and solitary to the last degree. The st4pas 
are mostly decayed. The heretical temples, to the number 
of about lOO, are occupied pell-mell by heretics. 

Inside the royal city, towards the north-east,^^ is an old 
foundation (or a ruinous foundation). Formerly this was 
the precious tower of the pdtra of Buddha. After the 
Nirvana of Buddha, his pdtra coming to this country, was 

66), and the district of Gandaritis or walled portion of the town, in 

by Strabo {Geog., lib. xv. c. r, 26). which the royal palace stood. 

See Wilson, Ariana Ard., pp. 125, '^ There is a symbol puk before 

131 ; J, R. As. Soc, vol. v. p. I17 ; this name, which, as Julien has re- 

Lassen, Ind, Alt., vol. i pp. 502 f., marked, is inserted by mistake. 

voL ii. pp. 1 50, 854 ; Pewtafot, pp. The Chinese equivalents for the 

15 f., 105 ; Asiat. Res., vol. xv. pp. names of thes4 writers are as fol- 

J03, 106 f. ; Vishnu-pur,, vol. ii. pp. lows: Na-lo-yen-tin (Nfirltyanadeva), 

169, 174, voL iii. p. 319, vol. iv. p. Wu-ch*o-p'u-sa (Asaugha Bodhisa- 

118; Mahdbh,, \ni, 20^^ t; Troyer's ttva), Shi-shin-p'u-sa (Vasabandhu 

Rdja- Tara ngini, torn. ii. pp. 316-321; Bodhisattva), Fa-kiu {Dharmatrata ), 

Elliot, Hist. Ind., vdl. i p. 48 n. ; Ju-j (Manorhita), Hie-tsun {Arya 

Bunburv, Hist. Ane. Geog., vol. i, Parsvika). All these, the text says, 

pp. 142, 238 ; Reinaud, Mim, sur were born in Gandhara. 

VInde, pp. 106 f. P^nini (iv. 2, ^ M. Jvilien has pointed out the 

133) mentions the G^dh^ra in the error in the text and supplied this 

group Kachchh^di. meaning. 

^ The Kung shing is the fortified ^ Julien has north-west. 



BOOK II.] GANDHARA, 99 

worshipped during many centuries. In traversing diffe- 
rent countries it has come now to Persia.^^ 

Outside the city, about 8 or 9 li to the south-east, there 
is a pipala tree about 100 feet or so in height. Its branches 
are thick and the shade beneath sombre and deep. The 
four past Buddhas have sat beneath this tree, and at the 
present time there are four sitting figures of the Buddhas 
to be seen here. During the Bhadrakalpa, the 996 other 
Buddhas will all sit here. Secret spiritual influences 
guard the precincts of the tree and exert a protecting 
virtue in its continuance. Sakya Tath^gata sat beneath 
this tree with his face to the south and addressed Ananda 
thus : — ^" Four hundred years after my departure from, the 
world, there will be a king who shall rule it called Kan- 
ishka {Kia-ni'Se-kia) \ not far to the south of this spot 
he will raise a st'Apa which will contain many various 
relics of my bones and flesh." 

To the south of the Pippala tree is a st'&pa built by King 
Kanishka ; this king . ascended the throne four hundred 
years after the Nirvdna,^^ and governed the whole of Jam- 
budvipa. He had no faith either in wrong or right {crime 
or religious merit), and he lightly esteemed the law of 
Buddha. One day when traversing a swampy grove 
ijbushy swamp) he saw a white hare, which he followed as 
far as this spot, when suddenly it disappeared. He then 
saw a young shepherd-boy, who was building in the 
wood hard by a little st'A/pa about three feet high. The 
king said, " What are you doing ? " The shepherd-boy 
answered and said, " Formerly Sai-kya Buddha, by his 
divine wisdom, delivered this prophecy: ' There shall be a 
king in this victorious (superior) land who shall erect a 
st-Ojpa, which shall contain a great portion of my bodily 
relics.' The sacred merits of the great king (KanisKka) 

^ For the wanderings of the Buddha^ vol. i, '^ K26 i J. R, A, S.^ 

TdJtra of Buddha (called in Chinese vol. xi. p. 127 ; also consult Yule's 

"the measure vessel," compare gra- Marco Pc^, vol. ii. pp. 301, 310! 

diKde and graU), see Fa-hian, pp. ^ See ante, p. 56, note 200, and 

361, 161 1; Koppen, Die M. des inf.y 15 z, note 97. 



loo RECORDS OF WESTERN COUNTRIES, [bookii, 

in former births (suh), with Lis increasing fame, have 
made the present occasion a proper one for the fulfilment 
of the old prophecy relating to the divine merit and the 
religious superiority of the person concerned. And now I 
am engaged for the purpose of directing you to these former 
predictions." ^ Having said these words he disappeared. 
The king hearing this explanation, was overjoyed, Flat- 
tering himself that he was referred to in the prophecy 
of the great saint, he believed with all his heart and paid 
reverence to the law of Euddha. Surrounding the site 
of the little stupa he built a stone stiXpa, wishing to sur- 
pass it in height, to prove the power of his religious merit. 
But in proportion as his stiljpa increased the other always 
exceeded it by three feet, and so he went on till his 
reached 400 feet, and the circumference of the base was a 
li and a half. The storeys having reached to five, each 150 
feet in height, then he succeeded in covering the other. 
The king, overjoyed, raised on the top of this st4pa twenty- 
five circlets of gilded copper on a stafiT, and he placed in 
the middle of the stilpa a peck of the Sariras of Tath^- 
gata, and offered to them religious offerings. Scarcely had 
he finished his work when he saw the little stii/pa take its 
place at the south-east of the great foundation, and project 
from its side about half-way up.^^ The king was disturbed 

^^ Or, to arouse you to a sense of foundation — i.e., of the lowest divi- 

your destiny (your previous fore- sion or storey — and pierced through 

cast). the waU of the larger building about 

^2 Julien translates this differently half way up. Kanishka, ill at ease 
^" he saw the little sMpa raise it- in the presence of this portent, 
self by the side of the other and ex- ordered the greater building to be 
ceed it by one-half." The passage is destroyed down to the second stage, 
undoubtedly a difficult one, and On this being done the little tower 
rendered more so by a faulty text, again went back to the middle of 
To understand it, we must observe the space enclosed by the basement 
that the building was a tower of of the larger one, and there over- 
five storej'^s, each 1 50 feet in height, topped it as before. So I under- 
The small stUjpa or tower was en- stand the passage ; and if this be 
closed in the middle of' the lower ?o, the only alteration required in 
basement. Suddenly, when > the the text is in the last clause, where 
large tower was finished, the smaller instead of siu, "little," I would sub* 
one changed its position, and came stitute to, " great," " it came out of, 
to the south-east angle of the great i.e., towered above, the great eti^^a,^^ 



B')()K II.] GANDHARA : 



lOI 



at tliis, and ordered the st'A/pa to be destroyed.; ;When tliey 
lic'idgot down to the bottom of the second storey,- chro;dgli 
which the other projected, immediately that one removed to 
its former place, and once more it surpassed in height tbe 
other. The king retiring said, " It is easy to commit errors 
in human affairs,^ but when there is divine influence at 
work it is difficult to counteract it. When a matter is 
directed by spiritual power, wliat can human resentment 
effect ? " Having confessed his fault, therefore, he retired. 

These two st4pas are still visible. In aggravated^* 
sickness, if a cure is sought, people burn incense and offer 
flowers, and wdth a sincere faith pay their devotions. In 
many cases a remedy is found. 

On the southern side of the steps, on the eastern face 
of the great stupa, there are engraved (<>?• carved) two 
stijipas^ one three feet high, the other five feet. They are 
the same shape and proportion as the great st'A/pa, Again, 
there are tw^o full-sized figures of Buddha, one four feet, 
the other six feet in height. They resemble him as he sat 
cross-legged beneath the Bddhi tree. When the full rays 
of the sun shine on them they appear of a brilliant gold 
colour, and as the light decreases the hues of the stone 
seem to assume a reddish-blue colour. The old people 
say, " Several centuries ago, in a fissure of the stone foun- 
dation, there were some gold-coloured ants, the greatest 
about the size of the finf^ery the lono^est about a barlevcorn 
in size. Those of the same species consorted together ; by 
gnawing the stone steps they have left lines and marks as 
if engraved on the surface, and by the gold sand which 
they left {as deposits) they have caused the figures of 
Buddha to assume their present appearance." 



® Or, human affairs are change- ^^ The expression lo cho would 

able and deceptive. seem to mean that the stiipas were 

*^ The sense of ying in this pas- engraved, not built. The particular 

sage is doubtful ; it may mean " com- named as to steps leading up to the 

plicated " or " threatening (sick- stitpd is significant, as illustrating 

ness)," or it may refer to complaints the architectural appearance and 

peculiar to children. character of these buildings. 



I03 RECORDS OF WESTERN COUNTRIES, [book n. 

On the 'southern side of the stone steps of the great 
$i4pa^ there is a painted figure of Buddha about sixteen 
'ieet high. Prom the middle upward there are two bodies, 
i below the middle, only one. The old tradition says : In 
the beginning, there was a poor man who hired himself out 
to get a living ; having obtained a gold coin, he vowed 
to make a figure of Buddha. Coming to the stiXpa, he 
spoke to a painter and said, " I wish now to get a figure 
of Tath§,gata painted, with its beautiful points of excel- 
lence;^^ but I only have one gold coin; this is little 
enough to repay an artist. I am sorry to be so hampered 
by poverty in carrying out my cherished aim/' 

Then the painter, observing his simple truth, said no- 
thing about the price, but promised to set to work to 
furnish the picture. 

Again there was a man, similarly circumstanced, with 
one gold coin, who also sought to have a picture of Bud- 
dha painted. The painter having received thus a gold 
piece from each, procured some excellent colours (hhte and 
vermilion) and painted a picture. Then both men came 
the same day to pay reverence to the picture they had had 
done, and the artist pointed each to the same figure, tell- 
ing them, ''This is the figure of Buddha which you ordered 
to be done.'' The two men looking at one another in 
perplexity, the mind of the artist understanding their 
doubts, said, *' What are you thinking about so long ? If 
you are thinking about the money, I have not defrauded 
you of any part. To show that it is so there must be 
some spiritual indication on the part of the picture.'* 

*> This is the literal translation ; side led up to the platform on which 

it may mean "on the southern side the tower (stUpa) was built, and that 

of the steps," as though there were the figures referred to were engraved 

steps only on the eastern side of the between the pilasters of the terrace 

stUpa ; or it may, by license, mean on the north and south sides of the 

** on the steps of the stU'pa, its south- steps. 

ern face,'* as though the steps refer- ^ Or, " a beatitifully - marked 

red to were on the southern face, figure of Tathilgata." The marks 

But the literal translation is prefer- [siang or lahshana) of Buddha are 

able, in which ease we may assume well known. — See Burnouf, Lotus, 

that a flight uf steps on the eastern p. 6i6, and antCf p. f , note 5. 



BOOK u.] GA NDHA RA , 1 03 

Scarcely had he finished when the picture, by some spiri- 
tual power, divided itself (from the middle upwards), and 
both parts emitted a glory alike. The two men with joy 
believed and exulted. 

To the south-west of the great; st'dpa loo paces or so> 
there is a figure of Buddha in white stone about eighteen 
feet high. It is a standing figure, and looks to the 
north. It has many spiritual powers, and diffuses a 
brilhant light. Sometimes there are people who see the 
image come out of an evening and go round ^ the great 
stilpa. Lately a band of robbers wis-hed to go in and 
steal. The image immediately came forth and went 
before the robbers. Affrighted, they ran away ; the image 
then returned to its own place, and remained fixed as 
before. The robbers, affected by what they had seen, 
began a new life, and went about through towns and 
villages telling what had happened. 

To the left and right of the great st'dpa are a huindred 
little stllpas standing closely together,^ executed with con- 
summate art. Exquisite perfumes and different musical 
sounds at times are perceived, the work of Rishis, saints, 
and eminent sages ; these also at times are seen walking 
round the stiUpas. 

According to the prediction of TathS,gata, after this 
stilpa has been seven times burnt down and seven times 
rebuilt, then the religion of Buddha will disappear. The 
record of old worthies says this building has already been 
destroyed and restored three times, When (I) first arrived 
in this country it had just been destroyed by a fire calamity. 
Steps are being taken for its restoration, but they are not 
yet complete. 

To the west of the great stiipa there is an old sanghdrdma 
which was built by King Kanishka. Its double towers, 
connected terraces, storeyed piles, and deep chambers 

^ That is, circumambulate it, or Julien explains, arranged in order 
perform the pradakskma. like the scales of a fish, that is, with 

^ The expression means, as M. regularity/ 



I04 RECORDS OF WESTERN COUNTRIES, [book ii. 

bear testimony to tlie eminence of the great priests who have 
here formed their illustrious religious characters (gained 
distinction). Although now somewhat decayed, it yet 
gives evidence of its wonderful construction. The priests 
living in it are few ; they study the Little Vehicle. From 
the time it was built many authors of Sdsiras have lived 
herein and gained the supreme fruit (of Arhatship), 
Their pure fame is wide-spread, and their exemplary 
religious character still survives. 

In the third tower (douUe-storeyed tower) is the cham- 
ber of the honourable Par^vika (Pi-lo-shi-po), but it has 
long been in ruins ; but they have placed here a commemo- 
rative tablet to him. He was at first a master of the 
Brahmans (or a Brahman doctor), but "when eighty years 
of age he left his home and assumed the soiled robes (of 
a Buddhist disciple). The boys of the town ridiculed him, 
saying, " Foolish old man ! you have no wisdom, surely ! 
Don't you know that they who become disciples of Buddha 
have two tasks to perform, viz., to give themselves to medi- 
tation and to recite the Scriptures ? And now you are old 
and infirm, what progress can you make as a disciple ? ^^ 
Doubtless you know how to eat (and that is all) 1 ** Then 
PS,r^vika, hearing such railing speeches, gave up the world '^^ 
and made this vow, "Until I thoroughly penetrate ^^ the 
wisdom of the three Pitakas and get rid of the evil desire 
of the three worlds, till I obtain the six miraculous powers ^^ 
and reach the eight deliverances (vimokshas), I will not lie 
down to rest (my side shall not touch the sleeping mat)!' 
From that day forth the day was not enough for him to 
walk in meditation or to sit upright in deep thought. In 
the daytime he studied incessantly the doctrine of the 

^* Zi<., in the pure streams of the for which see Eitel*s Handbooh, s. v., 

high caUing {traces), or Ohilders, Pali Diet,, s. y.abJihiiid, 

^* Withdrew from " time and Five are enumerated in ♦the Lotus, 

men," It may be, withdrew for a cap. v. see pp. 291, 345, 372, 379, 

time from men. 820; /n<?'od, p. 263. For the vimd/;- 

^- Whilst I do not understand, &c. shas see Lotus, pp. 347, 824; Chil 

"^ The six miraculous or spiritual ders, Pali Diet, s. v. vimokho. See 

powers are the abhijuits, so called ; note 88, p 149, inf. 



BOOK It] GANDHARA, 105 

sublime principles (of Buddhism), and at night he sat 
silently meditating in unbroken thought. After three 
years he obtained insight into the three pitakas, and shook 
off all worldly desires/* and obtained the threefold know- 
ledge/^ Then people called him the honourable P&rs- 
vika^^ and paid him reverence. 

To the east of Par^vika's chamber is an old building in 
which Vasubandliu^^ Bodhisattva prepared the 'O-pi-ta- 
mo-ku-she-hm {AhMdhaTTnakds'ha ^dstra) ; ^^ men, out of 
respect to him, have placed here a commemorative tablet 
to this effect. 

To the south of Vasubandhu's house, about fifty paces or 
so, is a second storied-pavilion in which Manorhita/® a 
master of ^dstras, composed the VibhdsM Sdstra. This 
learned doctor flourished in the midst of the thousand 

'^ Desire of the three worlds. dhist books wiU have to be dis 

^^ The tnvidydSy the threefold credited (m/. p. 119, n. i). Lassen, 

knowledge, viz., of the impermanence I. A., vol. ii. p. 1205; Edkins, Ok. 

of all things {anUya)y of sorrow Buddh., pp. 169, 278 ; Vassilief, 

(c^tt^-Aa), and of unreality (a»(i^m<i). pp. 214 ff., or Irid. Arvt.^ vol. iv. 

^^ Pirsvika^ Chin. Hie-ts'un, so pp. 142 f. 
named iroai^drha (Chin. Aie), " the "^ This is a work frequently named 
side," from his vow, here related, in these records. It was written by 
not to lie on his side. He is reckoned Vasubandhu to refute the errors of 
the ninth or tenth Buddhist patri- the Vaibh^hikas, and was trans- 
arch (according as Vasumitra, the lated into Chinese by Paramslrtha, 
seventh, is excluded or not) ; Edkins, a.d. 557-589. For an account of its 
Chin, Buddh., p. 74; Lassen, LA., origin see the Life of Buddha by 
vol. ii. p. 1202 ; Vassiiief, pp. 48, Wong Vtih, § 195, in J, Jt.A. S.^ vol. 
75 f. 203 f. 211 ; Ind. Ant., vol. iv. xx. p. 211 ; Edkins, Ch, Buddh,, p. 
p. 1 4 1 . 1 20 ; Vassiiief, pp. 77 f . 1 08, 1 30, 220. 

^ Vasubandhu (Fo - siu - fan - tho) ^ Manorhita, otherwise written 

translated Thien-sin and Shi-sin, Manorata, Manorhata, or Manora- 

according to northern accounts, the tha (Jul., Vie, p. 405), also Manura. 

twenty -first patriarch of the Bud- This is explained by the Chinese 

dhist church, and younger brother Ju-i, an expression used for the 

of Asaiiga. But this succession of KdLpavr'ikska or "wishing tree," de- 

patriarchs is more than doubtful, noting power to produce whatever 

for Budhidharma, who is represented was wished ; literally, " conformable 

as the twenty-eighth patriarch, ar- {hita) to thought {mana, mind)." He 

rived in China A.D. 520 ; but accord- is probably the same as Manirata 

ing to Max Miiller, Vasubandhu (Vassiiief, ^otecW/wswi^, p. 219). He 

flourished in India in the second is reckoned the twenty -second patri- 

half of the sixth century {India, p. arch. — Lassen, J, A,, vol. ii. p. 1206 ; 

306). If this date can be estab- Edkins, Ch. Buddh., pp. 82-84 ; M. 

lished, many of the statements of Midler, India, pp. 289, 302; and 

dates found in the Chinese Bud- note 77 ante. 



io6 RECORDS OF WESTERN COUNTRIES, [book ir; 

j^ears ^ after the Nirvdna of Buddha. In his youth he was 
devoted to study and had distinguished talent His fame 
was wide spread with the religious, and laymen sought to 
do him hearty reverence. At that time Vikram^ditya,®^ 
king of the country of Sravastt, was of wide renown. He 
ordered his ministers to distribute daily throughout India ^^ 
five lakhs of gold coin ; he largely (everywhere) supplied the 
wajtits of the poor, the orphan, and the bereaved. His trea- 
surer, fearing that the resources of the kingdom would be 
exhausted, represented the case to the king, and said, "Ma- 
hS,r§,ja ! your fame has reached to the very lowest of your 
subjects, and extends to the brute creation. You bid me 
add (to your expenditure) five lakhs of gold to succour the 
poor throughout the world. Your treasury will thus be 
emptied, and then fresh imposts will have to be laid (on 

^^ This expression, "in the midst as VikramAditya or Harsha of XJj- 

of, or during, the thousand years," jayini, according to Dr. J. Fergusson 

has a particular reference to the and Prof. M. Miiller, the founder of 

period of looo years which succeeded the usual Sam vat era, 56 B.e. The 

the period of 500 years after Bud- Chinese equivalent for his name is 

dha's death. The 500 years is called chaoujUi^ or " leaping above the sun," 

the period of the "true law," the or "the upspringing light," "the 

1000 years " the period of images," dawn." As to the mode in which 

i.c., image-worship ; after that came this era of VikramMitya might 

the period of "no law." The phrase have been contrived, see Fei^usson 

"during the 1000 years," therefore, (/. R. A, &, N. S., vol. xii. p. 273}. 

in these records, means that the The starting-point from which these 

person referred to lived during writers suppose it came into use is 

the middle portion of the second 544 ^' D. The expression Vikra- 

period, that is, about a thousand mkditya of ^rH-vasti, is the same as 

years after Buddha. There is a Vikramdditya of Ayddhya (Oudh), 

useful note in Wong Puh's life of where we are told (Vassilief, p. 219) 

Buddha (§ 204, J, R. A. S.j vol. xx. he held his court. The town of 

p. 215) relating to this point, from SrAvastt was in ruins even in Fa- 

which it appears that the accepted hian's time (cap. xx.) , 
date of the iVtVmwa in China at this ^ "Throughout all the Indies." 

time was 850 B,a The period of This passage may also be translated 

1000 years, therefore, would extend thus : "An envoy (ski shan) coming 

from 350 B.C. to 650 A.D. Wong to India, he daily," &c. Julien re- 

Pdh uses the expression ke-shi "the fers it to one of his own envoys, but 

latter age," for " the thousand in any case the passage is obscure, 

years." Mandrhita is placed under Judging from the context, I think 

VikramMityaHarshaof TJjjain,and the meaning is, *'he ordered his 

therefore lived about the middje of minister, in the next sentence called 

the 6th century A.D., according to "his treasurer." to give throughout 

M. Miiller, India, p. 290. India on one day five lakhs for the 

^^ This is supposed to be the same poor." 



BX)OKii.] GANDHARA, 107 

the land cultivators), until the resources of the land be 
also exhausted ; then the voice of complaint will be heard 
and hostility be provoked. Your majesty, indeed, will get 
credit for charity, but your minister ^^ will lose the respect 
of all." The king answered, " But of my own surplus I 
(7.vish to) relieve the poor. I would on no account, for my 
own advantage, thoughtlessly burthen (grind down) the 
country." Accordingly he added five lakhs for the good 
of the poor. Some time after this the king was engaged 
chasing a boar. Having lost the track, he gave a man a 
lakh for putting him on the scent again. Now Manorhita, 
the doctor of Sdstra$, once engaged a man to shave his 
head, and gave him offhand a lakh of gold for so doing.^ 
This munificent act was recorded in the annals by the 
chief historian. The king reading of it, was filled with 
shame, and his proud heart continually fretted about it,^^ 
and so he desired to bring some fault against Manorhita 
and punish him. So he summoned an assembly of diffe- 
rent religious persons whose talents were most noted,^^ 
to the number of one hundred, and issued the following 
decree: *'I wish to put a check to the various opinions 
(wanderings) and to settle the true limits (of inquiry) ; the 
opinions of 'different religious sects are so various that the 
mind knows not what to believe. Exert your utmost 
ability, therefore, to-day in following out my directions." 
On meetins: for discussion he made a second decree: "The 
doctors of law belonmns; to the heretics ^^ are distinsjuished 

^ Such is plainly the meaning ; as referring to Manorhita himself, 

the treasurer is speaking of himself, who, although a writer of S'd&tras, 

The antithesis requires it, ^^han was also a prince (vid. Eitel, s.v.) 
skanff, skan kia." M. Julien trans- ^ /e., that Mandrhita should 

lates it as referring to all the sub- have equalled him in munificence, 

jects. and that he should be held up as an 

^ M. Julien translates as follows : example. 
" Un jour le maitre des ^astras ^ " Whose virtuous deeds {good 

Jou-i (Man6rhita) ayant envoy^ un qualities) were high and profound." 

homme pour couper les cheveux au I find nothing about Brahmans in the 

roi ; " but in my text there is no text. 

word for "king," and the whole ^^ Or it may be, " the unbelievers 

context seems to require another and the doctors of ^dstras are both 

rendering. I translate the passage eminent," &c. 



io8 RECORDS OF WESTERN COUNTRIES, [book n- 

for their ability. The Shamans and the followers of the 
law (of Buddha) ought to look well to the principles of 
their sect ; if they prevail, then they will bring reverence 
to the law of Buddha ; but if they fail, then they shall 
be exterminated/'^ On this, Manorhita questioned the 
heretics and silenced^* ninety-nine of them. And now a 
man was placed (sat on the mat to dispute with him) of no 
ability whatever,^® and for the sake of a trifling discussion 
(Manorhita) proposed the subject of fire and smoke. On 
this the king and the heretics cried out, saying, " Man&r- 
hita, the doctor of Sdstras, has lost the sense of right con- 
nection {mistaJcen the order or sense of the phrase) ; he 
should have named smoke first and fire afterwards : this 
order of things is constant." Manorhita wishing to ex- 
plain the difficulty, was not allowed a hearing ; on which, 
ashamed to see himself thus treated by the people, he 
bit out his tongue and wrote a warning to his disciple 
Vasubandhu, saying, "In the multitude of partisans 
there is no justice ; among persons deceived there is no 
discernment." Having written this, he died. 

A little afterwards Vikram&ditya-rS,ja lost his kingdom 
and was succeeded by a monarch who widely patronised 
tliose distinguished for literary merit.®^ Vasubandhu, 
wishing to wash out the former disgrace, came to the king 
and said, " Maharaja, by your sacred qualities you rule the 
empire and govern with wdsdom. My old master, Manor- 
hita, was deeply versed in the mysterious doctrine. The 
former king, from an old resentment, deprived him of his 
high renown. I now wish to avenge the injury done to my 
master." The king, knowing that Manorhita was a man 
of superior intelligence, approved of the noble project of 
Vasubandhu; he summoned the heretics who had dis- 
cussed with Manorhita. Vasubandhu having exhibited 

^ It Qught probably to be rendered *" Or, who looked at hi in with a 

thus: "If they prevail, then I will dispirited (dowiwast) air. 

reverence the law of Buddha ; if *^ This would appear to be Sila- 

they are defeated, I will utterly ex- ditya of Ujjain, spoken of by Hiuen 

terminate the priests." Tsiang (Book xi.) as having lived 

^* Made to retire. about sixty years before his own time, 



BOOK II.] PUSHKALAVATI. jog 

afresh the former conclusions of his master, the heretics 
were abashed and retired* 

To the north-east of the sanghdrdma of Kanishka-r^ja 
about 50 li, we cross a great river and arrive at the town 
of PushkaMvati (Po-shi-kie-Io-fa-ti;.®^ It is about 14 
or 15 li in circuit; the population is large; the inner gates 
are connected by a hollow (tunnel ?y^^ 

Outside the western gate is a Deva temple. The image 
of the god is imposing and works constant miracles. 

To the east of the city is a stilpa built by A^oka-r^ja. 
This is the place where the four former Buddhas delivered 
the law (preached). Among former saints and sages many 
have come (descended spiritually) from Mid-India to this 
place to instruct all creatures (things), For example, Vasu- 
mitra,^doctor of Mstras, who composed the Chung'Sse-fen-o- 
pi'ta-mo (AhhidJiarmapraharana-pdda) Sdstra in this place. 

To the north of the town 4 or 5 li is an old sanghdrdma, 
of which the halls are deserted and cold. There are very 
few priests in it, and all of them follow the teaching of 

®^ Or Pushkar^vati, the old capital the great river which the traveller 

of Gandh^ra, said to have been here crossed. See Baber's Mem., pp. 

founded by Pushkara or Pushkala, 136, 141, 251 j Cunningham, Anc, 

the son of Bharata and nephew of Geoy., pp. 49 f.; St. Martin, Gioff. 

R^ma (WUson, Visknu-pur., vol. rfc r/«c?e, p. 37 5 Bunbury, jSi^t. il nc. 

ill. p. 319). The district is called Geoff, y\o\. i. p. 498 ; Wilson, itWana 

Ilev/ceXawrts and IleyKeXat^Tis by Ant.f pp. 185 f. ; Ind. Ant., voL v. 

Arrian {Anab.y lib. iv. c. 22, s. 9 ; pp. 85 f., 330 ; Lassen, /. A ., vol. i, 

Jnd.f c. 4, s. 11), and the capital p. 501, vol. iii. p. 139; Reinaud, 

Ilev/ceXat^ris or Ileu/c^Xa {Ind., c. i, Mem. s. VInde, p. 65. 
s. 8), while Strabo calls the city ^ The phrase leu yen means the 

IlevKeXatTis (lib. xv. c. 21 s. 27). inner gates of a town or village 

Pliny has Peucolais (lib. vi. c. 21, s. (Medhurst, s, v. Ytn\ and tung lin 

62) and the people Pencolaitse (c. means " deeply connected," or " are 

23, s. 78). Dionysius Perigetis has deep and connected." Julien trans- 

IIcvKaXats (v. 1143), and the author lates it, "the houses rise in thick 

of the Periplus Mar, uEryth, (s. 47) lines." The readings must be dif- 

and Ptolemy TLpoK\ats (lib. vii. c. I, ferent. 

s. 44 ; V. 1. lloKkais). Alexander the ^ Vasumitra, in Chinese Ski 

Great besieged and took it from Yu^ friend of the world. -^(?A. Ed. 

Astes (Hasti) and appointed San- He was one of the chief of the 500 

gaeus (Sanjaya) as his successor. It great Arhats who formed the council 

was probably at Hashtanagara, 18 convokfed by Kanishka. Vassilief, 

miles north" of P§sh4war, on the pp. ^ipf., 58!, 78, 107, 113. 222 f.; 

Sv^t (Suastos), near its junction Edkins, Ch. i?«rfrfA., pp. 72f., 283 ; 

with the KH-bul (Koph^n or Kophes), Burnouf, Int., pp. 399, 505!. 



no RECORDS OF WESTERN COUNTRIES. [Bv^ok li. 

the Little Vehicle. i)harmatr&ta, master of Sdstras, 
here composed the Tsa-o-pi-ta-ma-lun {SarnyuhtcbbM- 
dharma Sdstray^ 

By the side of the Sanghdrdma is a stiipa several hundred 
feet high, which was built by A^oka-rS-ja. It is made of 
carved wood and veined stone, the work of various artists. 
Sakya Buddha, in old time when king of this country, 
prepared himself as a Bodhisattva (for becoming a Buddha), 
He gave up all he had at the request of those who asked, 
and spared not to sacrifice his own body as a bequeathed 
gift (a testwmetitary gift). Having been bom in this 
country a thousand times as king, he gave during each of 
those thousands births in this excellent country, his eyes 
as an offering. 

Going not far east from this, there are two stone st4pas, 
each about lOO feet in height. The right-hand one was 
built by Brahm4 BSva, that on the left by Sakra (king of 
Divas). They were both adorned with jewels and gems. 
After Buddha's death these jewels changed themselves into 
ordinary stones. Although the buildings are in a ruin- 
ous condition, still they are of a considerable height and 
grandeur. 

Going north-west about 50 li from these sttlpas, there 
is another 8t4pa. Here Sakya Tath§.gata converted the 
Mother of thedemons^^ and caused her to refrain from 

^ According to the Ck*uk-yau for he comniented on his work, it is 

hinff {Uddnavarga), PharmatrMa highly probable that the Dharma- 

was uncle of V asumitra. (See Beal, tr^ta alluded to in the text was the 

Texts from the Buddhist Canon {Dhar- compiler of the Northern versions 

mapada)j p. 8 ; Rockhiirs Uddna- of the " Verses of the Law *' {Dhar- 

varga^ p. xi.) There was another mapada) known both in China and 

Dharmatrata, according to T^r^- Tibet. BharmatrSta, according to 

n&tha (Rockbill, p. xi), who was one a note in the text, was erroneously 

of the leaders of the Vaibh^shika caUed Dharmatara. 
school, and also another Vasumitra, ^ The mother of the demons was, 

who commented on the Ahlddharma according to I-tsing (K. i. § 9), called 

K6sha written by Vasubandhu, who H^riti (Ko-li-ti), and was venerated 

lived probably in the fifth century by the Buddhi^its. "She had made a 

A.D. But as the Chinese versions vow in a former birth to devour 

oi the 2)harmapadawevemsi,de before the children of RS,jagriha, and was 

Yasubandhu's time, and the second accordingly born as a Yaksha, and 

Yasumitra lived after Yasubandhu, became the mother of 500 children. 



fiooKii.] PO'LU'SHA. in 

liurting men. It is for this reason the common folk of 
this country offer sacrifices to obtain children from her. 

Going north 50 li or so from this, there is another $t4pa, 
Ifc was here Samaka Bodhisattva®^ (Shang-mu-kia), walking 
piously, nourished as a boy his blind father and mother. 
One day when gathering fruits for them, he encountered 
the king as he was hunting, who wounded him by mistake 
with a poisoned arrow. By means of the spiritual power 
of his great faith he was restored to health through some 
medicaments which Indra {Tien-ti), moved by his holy 
conduct, applied to the wound. 

To the south-east of this place ®® about 200 li, we arrive 
at the town Po-lu-sha.^ On the north of this town is 

To nourish these she each day she is called Kwei - tseu - mu, — 

took a child (boy or girl) of R^ja- Julien, Mimoires, torn. i. p. 120 11. 

grtha. People having told Buddha My trayislation of I-tsing, however, 

of it, he hid one of the Yaksha's differs from Julien' s. The Chalu- 

children called " the loved one. " kyas and other royal families of the 

The mother, having searched every- Dekhau claim to be descendants of 

where, at last found it by Buddha's H^ritt {Hdrittputra), The above 

side. On this the Lord addressed account from I-tslng relates to the 

her as follows : " Do you so tenderly figure of H^ritt in the Vari,ha temple 

love your child ? but you possess at Tslmralipti. Possibly this temple 

500 such. How much more would may have been a OhMukya founda- 

persons with only one or two love tion, for the Var^ha (boar) was one 

theirs ? " On this she was con- of their principal insignia. 

verted and became a UpHsikft. or ^ This refers to Slima, the son of 

lay disciple. She then inquired Dukhula, in the Sdmajdta/ca. He is 

how she was to feed her 500 chil- called in ^Fa-hian^S^A^?* (for >S'/tm-?wa), 

dren. On this Buddha said, "The andthisequivalentisalsogiveninthe 

Bhikshus who live in tht?ir monas- text. See Trans, Int. Cong. Orient. 

teries shall every day offer you food (1874), p. 135. The Jdtaka is repre- 

out of their portion for nourish- sented among the S^iichi sculptures 

ment." Therefore in the convents {Tree (md jSSyj. Worshipj pi. xxxvi, 

of the western world, either within fig. i). For an account of it see 

the porch of the gates or by the side Spence Hardy's Easto'n Monachism, 

of the kitchen, they paint on the p. 275 ; ccnf. Man. Budh^ p. 460. 

wall a figure of the mother holding The story is also a Brahmanical one, 

a child, and below sometimes five, occurring in the Mdmdyana» — Ind, 

sometimes three others in the fore- Ant.y vol. i. pp. 37-39. 

ground. Every day they place be- ^ That is, south-east from the 

fore this image a dish of food for stUpa of Samaka Bddhisattva. I 

her portion of nourishment. She is have not repeated the name of the 

the most powerful among the fol- place in this and other passages. 

lowers {I'etinue) of the four heavenly ^ Following the route described 

kings (Deva-r^jas). The sick and in the text, we are taken first 4 or 

those without children offer her food 5 li to the north of Pushkalavati, 

to obtain their wishes. In China next a little way to the east, then 50 



112 RECORDS OF WESTERN COUNTRIES, [bookii. 

a st4pa; here it was SudS,n a^^ the prince, having given in 
charity to some Br§.hinans the great elephant of his father 
the king, was hlamed and banished. In leaving his 
friends, having gone out of the gate of the wall, it was 
here he paid adieu. Beside this is a saiighdrdma^^^ with 
about fifty priests or so, who all study the Little Vehicle. 
Pormerly l^vara, master of idstras, in this place composed 
the O-pi-ta-mo-ming-ching-lun}^^ 

Outside the eastern gate of the town of Po-lu-sha is a 
saiigMrdma with about fifty priests, who all study the 
Great Vehicle. Here is a st'Apa built by A^oka-raja. In 
old times Sud&na the prince, having been banished from his 
home, dwelt in Mount Dantal&ka.^^ Here a Brahman 
begged his son and daughter, and he sold them to him. 

To the north-east of Po-lu-sha city about 20 li or so we 
come to Mount Dantaloka. Above a ridge of that mountain 
is a stiipa built by AiSSka-raLja ; it was here the prince 

li to the north-west, then 50 li to with this history. The same Jdtaka 
the north. It is from this point we is aJso found simongst the Amar&- 
are to reckon 200 li to the south- vati sculptures, op, ctt, pi. Ixv* fig. 
west to Po-lu-sha. M. V. de St. i. With respect to the name Su- 
Martin {Memoire, p. 309) substi- d^na, the Chinese explanation (good 
tutes 250 li for 200, and he then teeth) is erroneous, as M. Julien has 
reckons from PushkaUvatt. Gene- pointed out (p. 122 n.) Sud^nta is 
ral Cunningham falls into the same the name of a Pratyekabuddha men- 
mistake {Anc. Geog.f p. 52), and tioned in the TnMnrfa.<?^sAct, i. I, 13, 
identifies Po-lu-sha with Palo- ^'^^ So I translate the passage. M. 
dheri, or the village of Pali, situ- Julien understands the number fifty 
ated on a dheri or mound of ruins to refer to the sanghdrdmas. But it 
(oj3. CTJ5., p. 52). This would agree with ^ould be an unusual circumstance 
Hiuen Tsiang's distance and bear- to find fifty or more convents near 
ing, that is, from the stUpa of S4- one spot, nor does the text neces- 
maka, which was some 90 to loo li sarily require it. 
to the north-north-east of Pushka- ^^ Restored doubtfully by Julien 
l^vati. to Ahhidharmaprakdsa-sddhana S'ds- 
^^ That is, Visvllntara, Visvaii- tra. It was perhaps the SarfiyuJcta- 
tara, or V^ssantara, the prince. His abhidharmahridaya S'dstra, which 
history is a popular one among Bud- ti^vara is said to have translated in 
dhists. See Spence Hardy's Man. 426 a.d. Isvara's name is given in 
of BudMsm.y p. iiS; Fergusson, Chinese as Ts^'tsa% "master," 
Tree and Serp. Worship, pi, xxxii. ; "lord," "self -existent." 
Beal's ^Fah-hian, p. 194 n. 2 ; Bur- ^^ Tan-ta-lo-kia, which might also 
nouf, Zo^«5,p.4i I ; Qoni.Kathdsarit, be restored to Dandarika, The Ja- 
113,9; -4*^ct**« Brdhm., vii. 27, 34. paneseequivalent given in the text for 
The particulars given in the text and lo is ra. General Cunningham iden- 
in Fa-hian led to the identification of tifies this mountain with the Montes 
pi. xxxii. in Tree and Serp, Worship Dcedali of Justin {op. cit., p. 52.) 



bookil] PO-LU-SHA, 113 

SudS^na dwelt in solitude. By the side of this place, and 
close by, is a stllpa. It was here the prince gave his son 
and daughter to the Brahman, who, on his part, beat thetn 
till the blood flowed out on the ground. At the present 
time the shrubs and trees are all of a deep red colour. Be- 
tween the crags (of tlie mountain) there is a stone chamber, 
where the prince and his wife dwelt and practised medita- 
tion. In the midst of the valley the trees droop down 
their branches like curtains. Here it was the prince in 
old time wandered forth and rested. 

By the side of this wood, and not far from it, is a rocky 
cell in which an old Rlshi dwelt. 

Going north-west from the stone cell about 100 li or so, 
we cross a small hill and come to a large mountain. To 
the south of the mountain is a sanghdrama, with a few 
priests as occupants, who study the Great Vehicle. By 
the side of it is a stlXpa bnilt by A^6ka-rS,ja. This is 
the place which in old time was occupied by Eka^rlnga 
Rishi^^*. This Rfehi being deceived by a pleasure- woman, 
lost his spiritual faculties. The woman, mounting his 
shoulders, returned to the city. 

To the north-east of the city of Po-lu-sha 50 li or so, 
we come to a high mountain, on which is a figure of the 
wife of Isvara DSva carved out of green (bluisJi) stone. 
This is BhimS. D^vL^^^ j^n ^]^q people of the better class, 
and the lower orders too, declare that this figure was self- 
wrought. It has the reputation of working numerous 
miracles, and therefore is venerated (worshipped) by all, 
so that from every part of India men come to .pay their 
vows and seek prosperity thereby. Both poor and rich 
assemble here from every part, near and distant. Those 
who wish to see the form of the divine spirit, being filled 

* 

j04 This story of Ekasrfnga seems Legend^ p. 124; and compare the 

to be connected with the episode of notice in Yule's Marco Polo, vol. ii. 

^rlngdk in the JidTndy ana. It is con- p. 233; Ind, Ant.^ vol. i. p. 244, 

^tantlyreferred to in Buddhist books, vol. ii. pi». 69, 140 f. 

See Eitel's Handbook, 8. v. ; Catena ^^^ Bhimd is a form of Durgk, pro- 

of Buddh. Scrip. i p. 260 J RomaTitic bably = Si-\vang-mu of the Chinese, 

VOL. I. H 



114 RECORDS OF WESTERN COUNTRIES, [book n. 

with faith and free from doubt, after fa;stinc; seven davs 
are privileged to behold it, and obtain for the most part 
their prayers.i^ Eelow the mountain is the temple of 
Mahesvara DSva ; the heretics who cover themselves with 
ashes ^^^ come here to offer sacrifice. 

Going south-east from the temple of BhimS, 150 li, we 
come to U-to-kia-han-ch'a.^^^ This town is about 20 
li in circuit; on the south it borders on the river Sindh 
(Sin-to). The inhabitants are rich and prosperous. Here 
is amassed a supply of valuable merchandise, and mixed 
goods from all quarters. 

To the north-west of U-to-kia-han-c'ha 20 li or so 
we come to the town of P'o-lo-tu-lo.^^ This is the 
place where the Rishi P&nini, who composed the Ching- 
ming-lun ^^^ was born. 

Keferring to the most ancient times, letters were very 
numerous ; but when, in the process of ages, the world 
was destroyed and remained as a void, the DSvas of long 
life^^^ descended spiritually to guide the people. Such 
was the origin of the ancient ^^ letters and composition. 



106 ffjjg same thing is said about lated hiU 650 feet above the plain. 

Kwan - yin (Avalokitesvara). For The vast quantities of ruins found in 

some account of the worship of Durg^ this place indicate that it was once 

or Parvati, and of Kwan-yin or a centre of religious worship. Is 

Avalokitesvara, as mountain deities, this the site of Po-lu-sha ? Kapurda- 

seeJ,Jl.A.i>., N.S., vol. xv. p. 333. garbi is 20 miles north-west from 

*"^ That is, the P^supatas. Com- Ohind, and Takht-i-Bhai' 13 miles 

pare what Hiuen Tsiang says in E.N.E. from Kapurdagarhi. See p. 

reference to Kwan-yin or Avalo- 135. 

kites vara, viz., when he reveals him- ^^'^ The symbol _p'o is for so (Jul.) 

self on Mount Potaraka, he some- The town is SaUtura, the birthplace 

times takes the form of tsvara and of P^nini,^ who is known by the 

sometimes that of a Pdsupata (book name of Salaturjya (Panini, iv. 3, 

X. fol. 30). See also p. 60, n. 210 ante, 94^. Cunnuigham identifies it with 

^^ Restored by Julien to Uda- the village of Labor, which he says 

khan da ; identified by V. St. Martin is four miles north-xoest of Ohind.— 

with Ohind. Its south side rests on Geofj., p. 57. Conf. Webei^ Bist 

the Indus. The distance is 1 50 li Sansk'.'Lit., p. 2 1 8, n. 

from the temple of Bhim^. If we ^*" The Vyuharanam. 

actually project 150 li (30 miles) "^ Or, the Dovas who possessed 

north-west from Ohind, it would long life. 

bring us near Jamalgarhi. About 50 *'^- I understand the symbol Jcit 

li or 8 miles E.S.E. from it is in this passage to mean "old*' or 

Takht-i-BbaY, standing on an iso- "ancient." 



iiooK ii] SALA TURA. 



US 



rrom this time and after it the source (of language) 
spread and passed its (former) bounds. Brahm^ DSva 
and Sakra (Devendra) established rules (forms or eoD- 
amjples) according to the requirements. Rishis belonging 
to different schools each drew up forms of letters. Men 
in their successive generations put into use what liad been 
delivered to them; but nevertheless students without 
2i!o\\xty (religious ability) were unable to make use (of 
these characters). And now men's lives were reduced to 
the len<?th of a hundred vears, when the Rlshi Pslnini 
was born; he was from his birth extensively informed 
about things (men and things). The times being dull 
and careless, he wished to reform the vague and false 
rules (of writing and sjpeahiTig) — to fix the rules and cor- 
rect improprieties. As he wandered about asking for right 
ways,^^^ he encountered Jt^vara DSva, and recounted to him 
the plan of his undertaking, l^vara D^va said, " Wonder- 
ful ! I will assist you in this." The Rlshi, having received 
instruction, retired. He then laboured incessantly and put 
forth all his power of mind. He collected a multitude 
of words, and made a book on letters which contained 
a thousand iWcas; each 4l6hi was of thirty-two syllables. 
It contained everything known from the first till then, with- 
out exception, respecting letters and words. He then 
closed it and sent it to the king (supreme ruler), who 
exceedingly prized it, and issued an edict that throughout 
the kingdom it should be used and taught to others ; and 
he added that whoever should learn it from beginning to 
end should receive as his reward a thousand pieces of gold. 
And so from that time masters hav3 received it and 
handed it down in its completeness for the good of the 
world. Hence the Br&hmans of this town are well 
grounded in their literary work, and are of high renown 
for their talents, well informed as to things {men and 
things), and of a vigorous understanding (memory). 
In the town of So-lo-tu-lo is a st4pa. This is the 

1^ Or, asking for wisdom or knowledge. 



n6 RECORDS OF WESTERN COUNTRIES, [bookii. 

spot where an Arhat converted a disciple of P^nini. 
Tathagata had left the world some five hundred years, 
when there was a great Arhat who came to the country 
of Ka^mlr, and we;nt about converting men. Coming 
to this place, he saw a Brahmacharin occupied in chastis- 
ing a boy whom he was instructing in letters. Then the 
Arhat spake to the BrS.hmaii thus : " Why do you cause 
pain to this child ? " ' The Briihman replied, " I am teach- 
ing him the Shinff-ming (^ahdavidyd), but he makes no 
proper progress." The Arhat smiled significantly,^^* on 
which the Brahman said, " Shamans are of a pitiful and 
loving disposition, and well disposed to men and creatures 
generally ; why did you smile, honoured sir ? Pray let me 
know!" 

The Arhat replied, "Light words are not becom- 
ing,^^^ and I fear to cause in you incredulous thoughts 
and nnbelief. No doubt you have heard of the Rishi 
Panini, who compiled the &abdavidyA &dstra, which he 
has left for the instruction of the world." The Brahman 
replied, " The children of this town, who are his disciples, 
revere his eminent qualities, and a statue erected to his 
memory still exists." The Arhat continued : " This little 
boy whom you are instructing was that very (Fdnini) 
Rlshi. As he devoted his vigorous mind to investigate 
worldly literature, he only produced heretical treatises 
without any power of true reason in them. His spirit 
and his wisdom were dispersed, and he has run through 
the cycles of continued birth from then till now. Thanks 
to some remnant of true virtue, he has been now born 
as your attached child; bnt the literature of the world 
and these treatises on letters are only cause of nse- 

i^-* The symbol yew, according to smile " in many of our own mediae- 

Medhurst, means "to put forth val legends (vid. JioTnantic History 

vital energy ; " yew »€, therefore, I of Buddha^ p. 12 n.) Julien's "se 

take to denote "significance *' or derida^' hardly meets the idea of the 

"meaning," The simle of Buddha original. 

or an Arhat was supposed to indicate ^^ "Light words," in the sense 

prophetic insight or vision. The of trifling or unmeaning words, or 

same meaning is attached to "a words spoken lightly. 



BOOK II.] SALATURA, 117 

less efforts to him, and are as nothing compared to 
the holy teaching of TathS^gata, which, by its mysteri- 
ous influences, procures both happiness and wisdom. 
On the shores of the southern sea there was an old 
decayed tree, in the hollows of which five hundred bats 
had taken up their abodes. Once some merchants took 
their seats beneath this tree, and as a cold wind was 
blowing, these men, cold and hungry, gathered together a 
heap of fuel and lit a fire at the tree-foot The flames 
catching hold of the tree, by degrees it was burnt down. 
At this time amongst the merchant troop there was one 
who, after the turn of the night, began to recite a portion 
of the Ahhidharma PitaJca, The bats, notwithstanding the 
flames, because of the beauty of the sound of the law 
patiently endured the pain, and did not come forth 
After this they died, and, according to their works, they 
all received birth as men. They became ascetics, practised 
wisdom, and by the power of the sounds of the law 
they had heard they grew in wisdom and became Arhats 
as the result of merit acquired in the world. Lately 
the king, Kanishka, with the honourable P^r^vika, sum- 
moning a council of five hundred saints and sages in 
the country of Ka^mlr, they drew up the Vibdshd 
Sdstra. These were the five hundred bats who formerly 
dwelt in that decayed tree. I myself, though of poor 
ability, am one of the number. It is thus men differ in 
their superior or inferior abilities. Some rise, others live 
in obscurity. But now, virtuous one! permit your 
pupil (attached child) to leave his home. Becoming a 
disciple of Buddha, the merits we secure are not to be 
told." 

The Arhat having spoken thus, proved his spiritual 
capabilities by instantly disappearing. The Brahman was 
deeply affected by what he saw, and moved to believe. 
He noised abroad through the town and neighbourhood 
what had happened, and permitted the child to become a 
disciple of Buddha and acquire wisdom. Moreover, he 



ii8 RECORDS OF WESTERN COUNTRIES, [book n. 

himself changed his belief, and mightily reverenced the 
three precious ones. The people of the village, following 
his example, became disciples, and till now they have 
remained earnest in their profession. 

From TT-to-kia-han-ch'a, going north, we pass over 
some mountains, cross a river, and travelling 600 li or so 
we arrive at the kingdom of U-chang-na (Udy&na)» 



END OF BOOK U. 



( 119 ) 



BOOK III. 

Relates to eight countriesy viz,, (i) V-cliang-na^ (2) Po-lu-lOy 
(3) Ta-Ma'Shi-lo^ (4) Sang-lio-pu-lo, {$) Wti-lasM, (6) Kia- 
shi-mi-lo, (7) Fun-nU'tao^ (8) Ko-lo-chi-pu4o^ 

I. TJ-CHANG-NA (UDyIna). 

The country of XJ-chang-na^ is about 5000 li in circuit; 
the mountains and valleys are continously connected, and 
the valleys and marshes alternate with a succession of 
Jiigh plateaux. Though various kinds of grain are sown, 
Jj' et the crops are not rich. The grape is abundant, the 

1 TJdyknsi, (PrS.krit, Ujjana), the cured,** He tells us, moreover^ that 

JJ-chanff of Fa-hian (cap. viii.), is there were five hundred ^»^^mmas 

80 called because of its garden-like in the country, aU belonging to the 

appearance. ** UdyS,na lay to the LittleYehicle;butinHiuenT8iang's 

north of Peshawar on the Swit time all the convents were desolate 

river, but from the extent assigned and ruined. We may therefore fix 

to it by Hiuen Tsiang the name pro- the persecution of Mahirakula (or 

bably covered the whole hill-region Mihirakula), who was a contempor- 

south of the Hindu Kush and the ary of BalSditya, between the time 

Dard country from Chitral to the of Fa-hian and Hiuen Tsiang (a.d. 

Indus.'* — Yule, Marco Polo, vol. i. 400 and 630 A. p.) Bal^ditya 

p. 173 ; compare also Cunningham*s and Mahirakula, indeed, are placed 

remarks, Geog, Anc, Ind.^ p. 81 ; " «ci?craZ ccw<«er'/e» before the time of 

Lassen, LA., vol. i. p. 505, vol. Hiuen Tsiang " (iw/ra) ; but we can 

iii. p. 138 ; and Bcbctrian OoinSf scarcely suppose that Fa-hian would 

(Bug. trans.) p. 96. It is described have described the country as he 

by Sung-yun as bordering on the does if the persecution had happened 

T'sung-ling mountains to the north, before his time. The common state- 

and on India to the south. This ment is that Simha was the last 

writer gives a glowing description patriarch of the North, and that he 

of the fertility and beauty of the was killed by Mahirakula (see Wong 

valley and its neighbourhooid (Beal's Pa, § I79> in •'. -R. ^s, Soc, vol. 

Buddhist PUgrims^^. 1 89). It was xx. p. 204). He is generally stated 

a flourishing centre of Buddhist wor- to be the 23d patriarch, and Bodbi- 

ship. Fa-hian (cap. viii.) says "the dharma, who was the 28th, certainly 

law of Buddha is universally hon- lived in a.d. 520, when he arrived in 



120 RECORDS OF WESTERN COUNTRIES, [book in. 

sugar-cane scarce. The earth produces gold and iron, and 
is favourable to the cultivation of the scented (shriih) 
called Yo-kin {turmeric). The forests are thick and shady, 
the fruits and flowers abundant. The cold and heat are 
agreeably tempered, the wind and rain come in their sea- 
son. The people are soft and effeminate, and in disposi- 
tion are somewhat sly and crafty. They love learning 
yet have no application. They practise the art of using 
charms {religious sentences as charms).^ Their clothing 
is white cotton, and they wear little else. Their language, 
though different in some points, yet greatly resembles that 
of India. Their written characters and their rules of eti- 
quette are also of a mixed character as before. They 
greatly reverence the law of Buddha and are believers 
in the Great Vehicle.^ 

On both sides of the river Su-po-fa-su-tu,* there are 
some 1400 old sanghdrdmas. They are now generally 
waste and desolate; formerly there were some 18,000 
priests in them, but gradually they have become less, till 
now there are very few. They study the Great Vehicle ; 
they practise the duty of quiet meditation, and have plea- 
sure in reciting texts relating to this subject, but have no 
great understanding as to them. The (priests who) practise 
the rules of morality lead a pure life and purposely prohibit 



China from South India. If vre tences is with them an art and a 

allow an interval of loo years be- study, or a work-of art. This country 

tween the 23d patriarch (Siihha) and of Udy^na was the birthplace of 

the 28th (Bodhidharma), we should Padma Bambhava, a great master of 

thus have the date of Hahirakula enchantments. Yule, Marco Polo, 

cir. 420 A.D., that is, just after !Fa- vol. i. p. 173. 

hian's time. But in this case Yasu- '^ !Fa-hian says that in his days 

bandhu, who was the 20th patri- the people of this country were all 

arch, must have flourished in the followers of the Little Vehicle, 

fourth century and not in the Probably the re - introduction of 

sixth, as Max Miiller proposes (In- Buddhist doctrine after the perser 

rfm, p. 290) ; antef p. 105, n, 77. cutlon had been effected by teachers 

Mahirakula is, however, placed by of the Mahayana school. 

Cxmningham in a.d. 164-179, and ^ That is, the Subhavastu, the 

Arya Siiiiha's death is usually placed Swat river of the present day. It i.s 

in the middle of the third century A. D. named by Arriarf the Diao-ros, and 

Remusat, Mel. AsiaL, tome, i. p. 124. he says that it flows into the Kuxpr^v 

- The employment of magical sen- at Peukalaitis. See note 24 wfra» 



BOOK III.] U-CHANG'NA—UDYANA. ni 

the use of charms.^ The schools^ of the F"m<xya tradi- 
tionally known amongst them are the SarvastivS-dins, 
the Dharmaguptas, the Mahls^sakas, the K§,^yapiyas/ 
and the Mah§.sanghikas : these five.^ 

There are about ten temples of D^vas, and a mixed 
number of unbelievers who dwell in them. There are four 
or five strong towns. The kings mostly reign at Mungali 
(Mung-kie-li)® as their capital. This town is about i6 or 
17 li in circuit and thickly populated. Four or five li 
to the east of Mungali is a great sMj?a, where very many 
spiritual portents are seen. This is the spot where Bud- 
dha, when he lived in old time/^ was the Rlshi who prac- 
tised patience (Kshlnti-rishi), and for the sake of Kali- 
r^ja endured the dismemberment of his body. 

To the north-east of the town of Mungali about 250 ot 
260 li, we enter a great mountain ^^ and arrive at the foun- 

^ This translation differs from General Courtis map (Cunningham, 

Jnllen's, but I understand Hiuen Anc. Geog, of Indian p. 82). Ac-r 

Tsiang to be alluding to the Hina- cording to V. de St, Martin (Mim,, 

y^nists. "Those who foUow the p. 314), it should be MangaUvor 

rules " (viz., of the Vinaya), (Mangala-pura\ It was on the left 

® The rules of the Vinaya are bank of the Sw^t river. See /. A, 

handed down and followed; they 8. Ben., Vol. viii. pp. 31 if. j Lassen, 

have {oTf there are) five schools," /. A., vol. i. p. 1 38. 

The purport of the text is apparently ^^ /,c., . as a Bddhisattva. The 

to show that there was a traditional history of the Bddhisattva when 

knowledge of the old teaching to h&, was bom at Kshlintirfshi is 

which Pa-hian refers. The new frequently met with in Chinese 

school, given to magic, had been in- Buddhist books. The account will 

troduced after the persecution ; the be found in Wong Puh, § 76 [J, Jt 

old teaching was opposed to this, A, S,, vol. xx. p. 165). The name 

and the followers of that teaching ' Kie-li (Kali) is interpreted in the 

resisted its use. original by " fight - quarrel," The 

7 Called in the text Yin-hivong* lacuna which occurs in the text was 
y)w, "the drink- brightness school." probably the history of this Jin -jo- 
See Eitel's Handbook^ ^. v.- Mahd- sien (Ksh^ntirfshi), who suffered his 
hUyapa, hands to be cut off by Kali-r^ja, and 

s These five schools belong to the not only was not angry, but promised 

Little Vehicle — (i) The Dharnia- the king that he should be born as 

gupta (Fa-mih-pu), (2) Mahif^^saka Kondinya and become one of his 

(Fa-ti-pu), (3) Kisyaptya (Yin- (Buddha's) first disciples (Bumouf, 

kwong-pu), (4) Sarv^stiv^a (Shwo- Introd.i p. 1 98). 

yih-tsai-yeou-pu), (5) Mahjisanghika ^^ "Enter a great mountain," ie., 

(Ta-chong-pu). a mountainous range. There is no 

^ Mungali or Mangala, probably mention made of " traversing a val- 

the Mangora of Wilford's surveyor, ley," as in Julien. 
Mogal Beg, and the Manglavor pf 



122 RECORDS OF WESTERN COUNTRIES, [book lit. 

tain of the Mga ApalSla; this is the source of the river 
Su-po-f a-su-tu. This river flows to the south-west.^^ Both 
in summer and spring it freezes, and from morning till 
night snow-drifts are flying in clouds, the fine reflected 
colours of which are seen on every side. 

This N&ga, in the time of Ksl^yapa Buddha, was born as 
a man and was called King-ki (Gangi). He was able, by 
the subtle influences of the charms he used, to restrain and 
withstand the power of the wicked dragons, so that they 
could not (afflict the country) with violent storms of rain 
Thanks to him, the people were thus able to gather in an 
abundance of grain. Each family then agreed to offer him, 
in token of their gratitude, a peck of grain as a yearly 
tribute. After a lapse of some years there were some 
who omitted to bring their offerings, on which Gangi in 
wrath prayed that lie might become a poisonous dragon 
and afflict them with storms of rain and wind to the 
destruction of their crops. At the end of his life he 
became the dragon of this country ; the flo wings of the 
fountain emitted a white stream which destroyed all the 
products of the earth. 

At this time, Sakya Tathagata, of his great pity guid- 
ing the world, was moved with compassion for the 
people of this country, who were so singularly afflicted 
with this calamity. Descending therefore spiritually,^^ 
he came to this place, desiring to convert the violent 
dragon. Taking the niace of the VajrapSriii^* spirit, he 
beat against the mountain side. The dragon king, terri- 
fied, came forth and paid him reverence. Hearing the 
preaching of the law by Buddha, his heart became pure 
and his faith was awakened. Tath&gata forthwith for- 

^ It may also be translated, " it tdra or av<xtdrinf to make an appear- 

branches off and flows to the south- ance. 

west." The river is the Subhavastu. ** This may be otherwise trans< 

See below, note 24, p. 126. lated, ''he who holds the diamond 

^* The expression hidngshvn, to spirit chib, knocking," &c. The re- 
descend spiritually, is of frequent oc- ference is to the thunderbolt of 
currence in Chinese Buddhist books; Indra. See EiteVs Handbook, s. voc. 
it corresponds to the Sanskrit ava- Vadjrapdni, 



BOOK in.] U-CBANG'NA-UDYANA. 123 

bad him to injure the crops of the husbandmen. Where- 
upon the dragon said, "All my sustenance comes from 
the fields of men ; but now, grateful for the sacred in- 
structions I have received, I fear it will be difficult to 
support myself in this way ; yet pray let me have one 
gathering in every twelve years." Tathagata compassion- 
ately permitted this. Therefore every twelfth year 
there is a calamity from the overflowing of the White 
Eiver. 

To the south-west of the fountain of the dragon Apalala 
(*0-po-lo-lo), about 30 li on the north side of the river, 
there is a foot trace of Buddha on a great rock. Accord- 
ing to the religious merit of persons, this impression 
appears long or short. This is the trace left by Buddha 
after having subdued the dragon. Afterwards men built 
up a stone residence (over the impression). Men come 
here from a distance to offer incense and flowers. 

Following the stream downwards 30 li or so, we come 
to the stone where Tathagata washed his robe. The 
tissues of the kash&ya stuff are yet visible as if engraved 
on the rock. 

To the south of the town of Mungali 400 li or so we 
come to Mount Hila (Hi-lo), The water flowing through 
the valley here turns to the west, and then flowing again 
eastward remounts (towards its source). Various fruits 
and flowers skirt the banks of the stream and face the 
sides of the mountains. There are high crags and deep 
caverns, and placid streams winding through the valleys : 
sometimes are heard the sounds of people's voices, 
sometimes the reverberation of musical notes. There 
are, moreover, square stones here like long narrow 
bedsteads,^ perfected as if by the hand of men; they 
stretch in continuous lines from the mountain side down 
the valley. It was here TathSrgata dwelling in old days, 

^' The expression fah yuen may Has the story arisen from the use of 
refer to the soft cushion of a bed, or prastara for " bed " and *' stone ** 
it may have a technical meaning, alike? 



124 RECORDS PF WESTERN COUNTRIES, [book in. 

by listening to half a Gdtha of the law was content to 
kill himself.16 

Going south about 200 li from the town of Mungali, 
by the side of a great mountain, we come to the Mah&- 
vana ^^ sanghdrdTna. It was here TathS,gata in old days 
pract'sed the life of a Bodhisattva under the name of Sar- 
vadata-r^ja.^^ Fleeing from his enemy, he resigned his 
country and arrived secretly in this place. Meeting with 
a poor Br§,hman who asked alms from him, and having 
nothing to give iu consei^uence of his losing his country, 
he ordered him to bind him as a prisoner and take him 
to the king, his enemy, in otder that he might receive a 
reward, which would be in the place of charity to him. 

Going north- west from the Mah§,vana sanghdrdma 
down the mountain 30 or 40 li, we arrive at the Mo-sit 
sangMrdmaP Here there is a st'djpa about 100 feet or 
so in heidit. 

By the side of it is a great square stone on which is the 
impress of Buddha^s foot. This is the spot where Buddha 
in old time planted, his foot, (which) scattered a koti of 
rays of light which lit up the Mahavana sanghdrdma, and 
thei;i for the sake of D^vas and men he recited the history 
pf his former births {JiUak^s)». Underneath this st4pa (or 
at the foot of it) is a stone of a yellow-white colour, which 
is always damp with an; unctuous (fatty) moisture ; this 
is where Buddha, when he was in old time practising the 
life of a B6dhisattva, having heard the words of the true 
law, breaking a bone of his own body, wrote (with the 
marrow) the substance of a book containing the words he 
had heard. ; : ; 

•»■■'" 

1* A f/cUJia in a verse of tWrty«two erature of Buddhism, vol iii. p. 306. 

syllables.^ C'A.ii'cZ. This story of ^^ jn Chinese Ta-lin, *' great 

Bodhisattva sacrificing his life for forest "—^(7/i. ^rf. 

the sake of a half-gatha wiU be found "^ The Chinese equivalents are; 

in the Mdh<\p'arlnm:<iua ISutrcu of Sa-po-ta-ta, which are explained by, 

the Northern School, K. xiv. fol. it. tsi-sJu^ ** he who gives all." 

I have translated it in Triibno''*s ^^ For Mo-su-lo, Masura. — Julien. 

Record, See also ind, Aniiq., vol. Mo-su is explained iu text to meaA' 

i v. p. 90 ; Upham, i^ycfmtcs anc^Zii- "* lentils " (?ttcis«ra). , -t 



BOOK in.] SHAN^NI'LO-SHL 125 

Going west 60 or 70 li from the Mo-sn sangJidrdvia 
is a stilpa which was built by Asoka-iaja. It was here 
Tath^gata in old time, practising the life of a Eodhisattva, 
was called Sivika (or Sibika) Eaja.^^ Seeking the fruit 
of Buddhaship, he cut his body to pieces in this place to 
redeem a dove from the power of a hawk. 

Going north-west from the place where he redeemed 
the dove, 200 li or so, we enter the valley ofShan-ni- 
lo-shi, where is the convent of Sa-pao-sha-ti.^^ Here 
is a stilpa in height 80 feet or so. In old time, when 
Buddha was Lord Sakra, famine and disease were preva- 
lent everywhere in this country. Medicine was of no 
use, and the roads were filled with dead. Lord Sakra was 
moved with pity and mieditated how he might rescue and 
save the people. Then changing his form, he appeared as. 
a great serpent, and extended his dead body all along the 
void of the great valley, and called from the void to those 
on every side (to look). Those who heard were filled with 
joy, and running together hastened to the spot, and the 
more they cut the body of the serpent the more they 
revived, and were delivered both from famine and disease. 

By the side of this d'Apa and not far off is the great 
st4pa of SAma. Here in old time when Tathagata was 
Lord Sakra, filled with concern for the world, afflicted 



^ Por the S'im Jdtaha see ray Cave-Tem/ples of India, ^^, 2^1, ^1$. 

AhstractofFour LectureSi ytp. ^S^^^' ^^ The valley of Shan-ni-lo-shi 

This story is a favourite one, and may be restored to Sanirltja, "the 

forms an episode in the Mahdb/id- giving king." There is a note in 

raia, iii. 13275-13300; the same story the original which explains Shi-pi- 

of the hawk and pigeon is told of kia (Sivika) by the word " to give; " 

U^inara in iii 1 0560- 1 0596. See but Sivika is generaUjr interpreted 

also 2Vee and Serpent Woi'ship, pi. in Chinese Buddhist books by " sil- 

Ix, and Ixxxiii. fig. i, pp. 194, 225. ver- white,'* alluding perhaps to the 

The figures of the dove and hawk, "birch tree," with its silver- white 

which are sometimes seen in other bark, which is one of the meanings 



Buddhist sculptures, 6. gr., Cunning- of sivi. The explanation " to give 

ham, Bharhut St^Upa, pi. xlv. 7, pro- ought to be referred to sani, in the 

bably allude to this jdtaka. Conf. compound Sanirl,ja. The name of 

Jour. Ceylon Br. R. As. Sac., vol. ii. the convent, Sa-pao-sha-ti, is ex- 

( iS53)> PP- 5> ^ ; S. Hardy's Eastern plained in the text hy she yo— serpent 

Monackism, pp. 277-279 ; Burgess, Tnedicine, and is restored by Julien 

Notes on Ajantd Rock Temples, p, 76 ; to Sarpaushadi. 



126 RECORDS OF WESTERN COUNTRIES, [bookiii. 

with every kind of disease and pestilence, with his 
perfect knowledge of the case, he changed himself into 
the serpent Suma ; ^ none of those who tasted his flesh 
failed to recover from their disease. 

To the north of the valley Shan-ni-lo-shi, by the side 
of a steep rock, is a stdpa. Of those who, being sick, have 
come there to seek (restoration), most have recovered. 

In old time TathS,gata was the king of peacocks ; ^ on 
one occasion he came to this place with his followers. Being 
afflicted with tormenting thirst, they sought for water on 
every side without success. The king of the peacocks with 
his beak struck the rock, and forthwith there flowed out 
an abundant stream which now forms a lake. Those who 
are afflicted on tasting or washing in the water are healed. 
On the rock are still seen the traces of the peacock's feet. 

To the south-west of the town of Mungali 60 or 70 li 
there is a great liver,^ on the east of which is a st4pa 60 
feet or so in height; it was built by Shang-kiuu (Utta- 
ras^na). Formerly when Tath§.gata was about to die, he 
addressed the great congregation and said: "After my 
Nii-^dna^ Uttarasena - rSja, of the country Udyana 
(TJ-chang-na), will obtain a share of the relics of my body. 
When the kings were about to divide the relics equally, 
Uttaras^na-rSja arrived after {the others) ; coming from a 
frontier country, he was treated with little regard by the 
others.^^ At this time the D^vas published afresh the 

22 The serpent Suma (/S^^^mo-«7lc), (lib. vii. c. i, 42), and the modern 

translated by Julien, " serpent of Swilt river, at the source of which 

water ; " but I take Suma to be a the dragon Apalila lived. Conf. 

proper name. The serpent Siima is Tah-hian, ch. viii. ; Vie de Swaen 

probably another form of the Ahi, Thsang^ p. 86 ; Reinaud, Mem, sur 

or doud-snake of the Vida, (com- Vlndd p. 277 ; Saint-Martin, Geogra- 

pare Tiele, Outlines of the Hi$t<»y of phie du Veda, p. 44 ; Mem Anali- 

Anc. Nations, p. 1 74). The Bdva of tique s. la Carte, <t'C., pp. 63, 64 ; Bur- 

Adam^s Peak, who has so much to nouf, Introd., p. 336, n. 2 ; Lassen, 

do with the serpents converted by Ind. Jit, vol, ii. (2d ed.), p. 140; 

Buddha;, is called Sumana. J. A. S. Beng,, vol. ix. p. 480 ; Wil- 

-* Mayura-raja. son, ArianaAnt., pp. 183, 190, 194; 

-* The ISubhavastu or SuvA.stu andon^c, notes4and 12, pp. 120, 122. 

{Rig-Vida, \\n, 19,37; Makdbhdv., 25 This 'may be also construed, 

vi. 333), the ZoaiTTos of Arrian {Ind., ** he was treated lightly on account 

iv. II), the ZoudtTTos of Ptolemy of his rustic (frontier) appearance.'* 



BooKiiL] U'CHANG-NA--UDYANA. 127 

words of Tath&gata as he was about to die. Then obtain- 
ing a portion of relics, the king came back to his country, 
and, to show his great respect, erected this st4pa. By the 
side of it, on the bank of the great river, there is a large 
rock shaped like an elephant. Formerly TJttarasSna-rSja 
brought back to his own land the relics of Buddha on a 
great white elephant. Arrived at this spot, the elephant 
suddenly fell down and died, and was changed imme- 
diately into stone. By the side of this the stilpa is built. 

Going west of the town of Mungali 50 li or so, and 
crossing the great river, we come to a stUpa called Lu-hi- 
ta-kia (EShitaka) ; it is about 50 feet high, and was built 
by Ai§6ka-r§ja. In former days, when Tachagata was prac- 
tising the life of a B6dhisattva, he was the king of a great 
country, and was called Ts'z*-li (jpower of love),^ In this 
place he pierced his body, and with his blood fed the five 
Yakshas. 

To the north-east of the town of Mungali 30 li or so is 
the Ho-pu-to-shi stiXpa,^'^ about 40 feet in height. In 
former days Tathagata here expounded the law for the 
sake of men and DSvas, to instruct (enlighten) and guide 
them. After Tath§;gata had gone, from the earth suddenly 
arose (this stUb'pa) ; the people highly reverenced it, and 
offered flowers and incense without end. 

To the west of the stone st^A/pa^ after crossing the great 
river and going 30 or 40 li, we arrive at Vihdra, in which 
is a figure of Aval&kiteSvara B&dhisattva.^^ Its spiritual 

26 ^sV li, restored by Julien to phonetic symbols are ^O-fo-lu-cke- 
Maitribala ; for this Jdtaka see R. to-i-ski-fa-lo. There is a note in 
Mitra*s Nepalese Buddhist lAtera- the text explaining the meaning 
turei p. 50* of this name to be "the looking 

27 Ho'pu-to is for adbhuta, mira- {hwan) or beholding god " {Uvara, 
ciilous or unique (Ch. jt'i-ie). Julien Ch. tes* feai, ** self -existent "). The 
suggests Adbhut^sma, the name of note adds that the old forms of 
this stiipa of miraculous stone {k^i- translation, viz., Kwonff-8hai-yin, 
<e-sA.t), but it may be simply "a mi- "luminous voice," Kivan-slmi-yinf 
raculous stone stApa.'* The expres- " beholding or regarding voice," 
sion " stone stiipa " is a common one, Ktvan-8Jmi-t8S*-tsm, "beholding the 
and indeed occurs in the following world god," are all erroneous. But 
section. there is good reason for, believing 

^ Avalokiteijvara, in Chinese the that the form Kivan-&1mi-yin, " be- 



128 RECORDS OF WESTERN COUNTRIES, [bookiil 

influences exhibit tliemselves in a mysterious way, and its 
miraculous powers (evidences) are manifested in an illus- 
trious manner. The votaries of the law come together 
from every side, and offer it continual sacrifices (presents). 

Going north-west 140 or 150 li from the statue of Kwan- 
tsz'-tsai Bodhisattva, we come to the mountain of Lan-po- 
lu. The crest of this mountain has a dragon lake about 
30 li or so in circuit. The clear waves roll in their 
majesty, the water pure as a bright mirror. In old 
days Pi-lu-tse-kia (Virudhaka-rSja) having led his army 
to attack the S§.kvas, four of the tribe resisted the ad- 
vance.^^ These were driven away by their clansmen, 
and each fled in a different direction. One of the ^§,kyas, 
having left the capital of the country, and being worn out 
bv travel, sat down to rest in the middle of the road. 

There appeared now a wild goose, who, in his flight 
(progress), alighted before him ; and because of his docile 
ways, he at last mounted on his back. The goose then 
flying away, took him to the side of this lake. By this 
mode of conveyance the Sakya fugitive visited different 
kingdoms in various directions. Once having mistaken 
liis way, he went to sleep by the side of the lake under 

holding or attending to the voice of in the midst of a forest of lofty bo 
men," arose from a confusion of the and other trees, &c.'* The account 
" looking-down god " with a quality then goes on to speak of the pea- 
attributed to a siinilar deity of Jowls (mayuros), and from that to 
**hearing prayers " (AlMakah). (See trace the origin of the Moriyan 
J. R. As. S.,. N.S., vol. XV. p. 333 f.) dynasty, to which Chandragupta be- 
lt is singular, if the expression longed. The tale of the peacock 
Kwan-yin is erroneous, that Hiuen bringing water from the rock, the 
Tsiang, or rather Hwui-lih, uses it so serpent to which the dying people 
constantly in his biography (see Vie, were to look, and the Mdriyan 
pp. 2>Zi 141, 146, 163, 172, and in line of kings, might perhaps justify 
tlie context) ; ante, p. 60, n. 2io. some reference to the name of the 
^ !For an account of this incident people inhabiting this district, viz., 
see below. Book vi. There is a the Ytizafzais, Ytizaf being the 
corresponding account in the MahA- Oriental form of the name of Joseph 
vanso^ P« 55- "While Buddha yet (V. de St. Martin, Memoire, p. 313, 
lived, .driven by the misfortunes pro- n. 3). Conf. Max Miiller, Hist. 
duced by the war of Prince Vidu- Anc. Sans. Lit, p. 285 ; Fo-sko-hinf/' 
dhabho, certain members of the S4kya tsan-hing, p. 336. The account of 
line retreating to Himavanto dis- the N^^a maiden and the exiled 
covered a delightful and beautiful wanderer (holy youth) which follows 
location, wtiU watered and situated is also suggestive. 



BOOK III.] V^CHANG-NA-^UDYANA. 129 

the shadow of a tree. At this time a young Nllga maiden 
was walking beside the lake, and suddenly espied the 
^&kya youth. Fearing that she might not be able other- 
wise to accomplish her wish,^ she transformed herself 
into a human shape and began to caress him. The 
youth, because of this, awoke affrighted from his sleep, 
and addressing her said, " I am but a poor wanderer worn 
out with fatigue; why then do you show me such tender- 
ness?" In the course of matters the youth, becoming 
deeply moved, prayed her to consent to his wishes. She 
said, "My father and mother require to be asked and 
obeyed in this matter. You have favoured me with your 
affection, but they have not yet consented." The Sakya 
youth replied, " The mountains and valleys {surround us) 
with their mysterious shades ; where then is your home ?" 
She said, "I am a ]Sr§,ga maiden belonging to this pool. 
I have heard with awe of your holy tribe having suffered 
such things, and of your being driven away from home to 
wander here and there in consequence. I have fortunately 
been able, as I wandered, to administer somewhat to your 
comfort, and you have desired me to yield to your wishes 
in other respects, but I have received no commands to 
that effect from my parents. Unhappily, too, this N&ga 
body is the curse following my evil deeds. " ^^ 

The Sakya youth answered, "One word uttered from the 
ground of the heart and agreed to {by us both) and this 
matter is ended." ^^ She said, " I respectfully obey your 

^ That is, to approach near and (See WeUs Williams, Tonic Diet., 

inquire or look upon him (tang), sub tsik, to gather or hoard up.) 

The word rendered " caress " in this There is a passage following the 

passage means to smooth, or pat above omitted in the text : ^'Aman 

the head. and beast are different in their ways 

^1 This passage may be rendered {of birth); such a union has not been 

literally thus : " How much rather, heard of." 

alas 1 since on account of accumu- ^ This may otherwise be trans- 
lated misery I have received this lated: " One word permitted by you, 
Naga {seiycnt) body.*' The expres- my cherished desire is then accom- 
sion tsih Ito, "misery accumulated plished." I take «wA sm to be equal 
from evil deeds," corresponds with to suh yuen^ a cherii^hed desire ; but 
the phrase tsih fuh, " much happi- the expression may also refer to the 
ness derived from good works." power of accumulated merit to effect 

VOL. I. I 



I30 RECORDS OF WESTERN COUNTRIES, [book iii.) 

orders ; let that follow whatever it be/' ^ Then the Sa- 
kya youth said, " By the power of my accumulated merit 
let this Naga woman be turned into human shape." Tlie 
woman was immediately sq converted. On seeing herself 
thus restored to human shape she was overjoyed, and grate- 
fully addressed the Sakya youth thus : " By my evil deeds 
(through the accumulation of evil deeds), I have been com- 
pelled to migrate through evil forms of birth, till now 
happily, by the power of your religious merit, the body 
which I have possessed through many kalpas has been 
changed in a moment. My gratitude is boundless, nor 
could it be expressed if I wore my body to dust (with 
frequent prostrations). Let me but acquaint my father and 
mother ; I will then follow you and obey you in all things."^* 

The N-aga maiden then returning to the lake addressed 
her father and mother, saying, ** Just now, as I was wan- 
dering abroad, I lighted upon a S^kya youth, who by the 
power of his religious merit succeeded in changing me into 
human form. Having formed an affection for me, he desires 
to marry me. I lay before you the matter in its truth." 

The N§,ga-r^ja was rejoiced to see his daughter restored to 
human form, and from a true affection to the holy tribe 
he gave consent to his daughter's request. Then proceed- 
ing from the lake, he expressed his deep gratitude to the 
S§,kya youth, and said, " Ilou have not despised creatures 
of other kinds, and have condescended to those beneath 
you. I pray you come to my abode, and there receive my 
bumble services." ^ 



an object, the sachcha Mriyd [satya- ^ The literal translation of thia 
JeHtyd) of the Southern School of passage is : " Desiring to make re- 
Buddhism. See Childers, Pdli lHct.i turns for this goodness, grinding my 
sub voc. ; also AbsttHict of Four Lcc- body to dust, I should not yet thank 
tureSy p. 40. you enough. My heart desires to 
^ Julien translates this passage : follow you in your travels ; one thing 
"I am prepared to follow you." restrains me, the propriety of things; 
The meaning may also be, "only let let me^" &c. Instead of "obey you," 
that follow which you desire ; " or, the word li may reter to ceremonial 
" only let that be accomplished whidi or maiTiage rites, 
is the consequence of the past,'* ^ Literally, '* sweepings and batlv 
t.^., your past deeds. ings/' 



BOOK III.] U-CHANG-NA^UDYANA, 131 

The S4kya youth having accepted the Naga-rSja's in- 
vitation, went forthwith to his ahode. On this all the 
family of the Naga received the youth with extreme 
reverence, and desired to delight his mind by an excess 
of feasting and pleasure ; but the youth, seeing the dra- 
gon forms of his entertainers, was filled with affright 
and disgust, and he desired to go. The Naga-rSja de- 
taining him said, "Of your kindness depart not. Occupy 
a neighbouring abode ; I will manage to make you master 
of this land and to obtain a lasting fame. All the people 
shall be your servants, and your dynasty shall endure for 



successive ages," 



The Sakya youth expressed his gratitude, and said, 
"I can hardly expect your words to be fulfilled," 
Then the Ifaga-raja took a precious sword and placed it 
in a casket covered with white camlet, verv fine and 
beautiful, and then he said to the Sakya youth, " Now of 
your kindness go to the king and offer him this white 
camlet as a tribute. The king will be sure to accept it as 
the ofiering of a remote (distant) person ; then, as he takes 
it, draw forth the sword and kill him. Thus you will seize 
his kingdom. Is it not excellent ? " 

The Sakya youth receiving the NS-ga's directions, went 
forthwith to make his offerinj^ to the kins: of XJ-chani?-na 
(Udyana). When the king was about to take the piece of 
white camlet, then the youth took hold of his sleeve, and 
pierced him with the sword. The attendant ministers and 
the guards raised a great outcry and ran about in con- 
fusion. The Sakya youth, waving the sword, cried out, 
" This sword that I hold was given me by a holy N&ga 
wherewith to punish the contumelious and subdue the 
arrof][ant." Beinsj affrighted at the divine warrior, thev 
submitted, and gave him the kingdom. On this he 
corrected^ abuses and established order; he advanced 
the good and relieved the unfortunate; and then with 
a great cortege he advanced towards the NS-ga palace to 
acquaint him with the completion of his undertaking; 



132 RECORDS OF WESTERN COUNTRIES, [book iir; 

and then taking his wife he went back to the capital. 
Now the former demerits of the Naga girl were not yet 
eflaced, and their consequences still remained* Every 
time he went to rest by her side, from her head came forth 
the ninefold crest of the Naga. The Sakya prince, filled 
with affright and disgust, hitting on no other plan, waited 
till she slept, and then cut off (the dragon's crest) with his 
sword. The N&ga girl, alarmed, awoke and said, " This 
will bring no good hereafter to your posterity ; it will not 
be ineffectual in slightly afflicting me during my life,, 
and your children and grandchildren will all suffer from 
pains in the head." And so the royal line of this country 
are ever afflicted with this malady, and although they are 
not all so continually, yet every succession brings a worse 
affliction. After the death of the Sakya youth his. son 
succeeded under the name of TJttarasSna (U-ta-lo-si-na), 
Just after TJttaras^na had come to power his mother lost 
her sight. Tathagata, when he was going back from the 
subjugation of the N4ga Apalala, descended from space and 
alighted in this palace. Uttaras^na was out hunting, and 
Tathagata preached a short sermon to his mother. Hav- 
ing heard the sermon from the mouth of the holy one, she 
forthwith recovered her sight. Tathagata then asked her, 
" Where is your son ? he is of my family." She said, 
" He went out hunting for a while this morning, but he 
will soon be back." When Tath^Lgata with his atten- 
dants were bent on going, the king's mother said, " Of my 
great fortune I have borne a child belonging to the holy 
family ; and Tath&gata of his great compassion has again 
come down to visit my house as connected with him. My 
son will soon return ; oh, pray remain for a short time ! " 
The Lord of the World said, "This son of yours belongs to 
my family ; he need only hear the truth to believe it and 
understand it. If he were not my relative I would remain 
to instruct his heart, but now 1 go. On his return, tell 
him that Tathagata has gone from this to Ku^ina.gara 
(Keu-shi), where between the Sdla trees he is about to 



BOOK in.] U-CHANG^NA^UDYANA. 133 

die, and let your son come for a share of the relics to 
honour them." 

Then Tath§,gata with all his attendants took flight through 
the air and went. Afterwards Uttarasena-rSja, whilst en- 
gaged in the chase, saw, a long way off, his palace lighted 
up as if with a fire. Being in doubt about it, he quitted the 
chase and returned. On seeing his mother with her sight 
restored he was transported with joy, and addressed her, 
saying, *' What fortunate circumstance has occurred to you 
during my short absence that you should have got your 
sight again as of old time?" The mother said, "After 
you had gone out Tath§,gata came here, and after hearing 
him preach I recovered my sight. Buddha has gone from 
here to Ku^inagara ; he is going to die between the Sdla 
trees. He commands you to go quickly to the spot to get 
some of his relics." 

The kino^ having heard these words, uttered cries of 
lamentation, and fell prostrate on the ground motionless. 
Coming to himself, he collected his cortege and went to 
the twin-trees, where Buddha had already died. Then 
the kinjTS of the other countries treated him scornfullv, 
and were unwilling to give him a share of the much- 
prized relics they were taking to their own countries. 
On this a great assembly of DSvas acquainted them with 
Buddha's wishes, on which the kings divided the relics 
equally, beginning with him. 

Going north-west from the town of Mung-kia-li, crossing 
a mountain and passing through a valley, we reascend 
the Sin-tu river. ^® The roads are craggy and steep; the 
mountains and the valleys are dark and gloomy. Some- 
times we have to cross by ropes, sometimes by iron chains 
stretched {across the gorges). There are foot-bridges {or 
covered ways) suspended in the air, and flying bridges 
across the chasms, with wooden steps let into the ground for 
climbing the steep embankments. Going thus locx) li or 

^ That is, we strike on the Indus river, and ascend it against ita 
Course. 



134 RECORDS OF WESTERN COUNTRIES, [book iir 

so, we reach the river valley of Ta-li-lo,^^ where stood once 
the capital of U-chang-na. This country produces much 
gold and scented turmeric. By the side of a gvesit sanghdr- 
rdma in this valley of Ta-li-lo is a figure of Maitr^ya ^ 
Bodhisattva, carved out of wood. It is golden coloured, 
and very dazzling in appearance, and possesses a secret 
spiritual power (of miracle). It is about lOO feet high, 
and is the work of the Arhat Madhy^ntika.^^ This saint 
by his spiritual power caused a sculptor to ascend into 
the Tushita (Tu-si-to) heaven, that he might see for 
himself the marks and signs {on the person of MaiMya) \ 
this he did three times, till his task was finished. From 
the time of the execution of this image the streams of 
the law [religious teaching) began to flow eastward. 

Going east from this, after climbing precipices and 
crossing valleys, we go up the course of the Sin-tu river; 
and then, by the help of flying bridges and footways made 

^7 Ta-li-lo, or D^ril or BS,rail, a Midvatt), which probably is of for- 

valley on the right or western bank eign origin. 

of the Indus (long. 73* 44' E.), ^ Madhy^ntika, according to the 

watered by a river Daril, containing Northern School of Buddhism, was 

half-a-dozen towns, and occupied by a disciple of Ananda {Fo-sho-hing- 

DUrdus or Dards, from whom it re- Uan-Hng, xi. ), converted shortly 

ceived its name (Cunningham, Anc. before the death of the latter. lu 

Geog, of India, j^. 82). It is perhaps Tibetan he is called Ni-maJU-gung, 

the same as the To-li of Fa-hian. gee Asiat. Res., vol. xx. p. 92. By 

Couf. Cunningham in J. A. S. Ben.^ some he is reckoned as one of the 

vol. xvii. pt. ii. p: 195 and Ladak, first five^ patriarchs, and placed be- 

pp. 2, 46 f. Julien has Talila. tween Ananda and Sanav^sa, but 

38 Maitreya is the "Buddha to others do not reckon him among 

come." He is supposed now to be them. At Ban^ras the people were 

dwelling as a Bodhisattva in the annoyed at the number of Bhikshus, 

fourth Ddvaldka heaven called Tu- and Madhyantika, taking ten thon- 

shita (Hardy, Man. Budlu, p. 25 ; sand of them, flew through the air 

Bumouf, Introd., pp. 96, 606). This to Mount Usira, in Kasmir, which 

heaven is the place of desire for he converted to Buddhism, See 

Buddhists like Hiuen Tsiang, who Vassilief, pp. 35, 39, 45, 225 ; 

constantly prayed on his death-bed Koppen, vol. i. pp. 145, 189 f. The 

for the happiness of being born Mahdivauso {1^. 7 1 ) speaks of a Maj- 

there. The short Chinese inscrip- jhima who, after the third Buddhist 

tion lately found at Buddha Gaya, is synod, was sent to Kasmir and the 

occupied chiefly with aspirations Himavanta country to spread the 

after this heaven (/. R. A. S,, N.S., Buddhist faith, (See also Oldenberg, 

vol. xiii. pp. 552 f. ; lad. Ant., vol. mpavathya, viii. 10.) Fa-hian (chap. 

X. p. IQ3). It is a belief opposed vii.) says this image was carved about 

to the "paradise of the west" {Su- 300 years after the Nhtdna. 



BOOK III.] PO'LULO—BOLOR. 135 

of wood across the chasms and precipices, after going 500 
li or so, we arrive at the country of Po-lu-lo (Bolor). 

Po-LU-LO (Bolor,) 

The conntry of Po-lu-lo ^® is about 400a li in circuit ; 
it stands in the midst of the great Snowy Mountains. 
It is long from east to west, and narrow from north to 
south. It produces wheat and pulse, gold and silver. 
Thanks to the quantity of gold, the country is rich in 
supplies. The climate is continually cold. The people 
are rough and rude in character; there is little humanity 
or justice with them ; and as for politeness, such a thing 
has not been heard of. They are coarse and despicable 
in appearance, and wear clothes made of wooL Their 
letters are nearly like those of India, their language some- 
what different. There are about a hundred sanghd- 
rdmas in the country, with something like a thousand 
priests, who show no great zeal for learning, and are 
careless in their moral conduct. Leaving this country 
and returning to TJ-to-kia-han-cha (Udakh&nda),**^ 

^'^ According to Cunningham, Bo- at the foot of the Imaus moun- 

lor is the modern Balti, Baltist^n, or tains, in Little Tibet or Baltistltn. 

Little Tibet {Anc, Geog. of India, Thia district was noted for its gold 

p. 84). Marco Polo also mentions in very early times (conf. Herodo- 

a country called Bolor, but he places tos, lib. iii. cc. 102, 105 ; Strabo, 

it E,N.E, from the Pamir plateau lib. ii. c. i, 9 ; lib. xv. c. i, 37 ; Ar- 

( Yule's Marco Polo, vol. i. p. 187). rian,^na6. Alex», lib, v. C..4 ; Indi/ca, 

Bolor may have included both Balti c. 5 ; and Jnd, Ant., vol. iv. pp. 225 ff. 
and the mountains adjoining the ^^ There seems Httle doubt that 

southern margin of Pamir. Indeed this should be identified with Ohind 

the Chinese included Chitral to the or Wahand on the right bank of the 

northern boundary of Swat under Indus, about 16 miles above Atak 

this term (Yule). Sung Yun refers Albiruni calls it Wayhand, the capl- 

to this country {Buddhist Pilf/Hms, tal of Kandahar (Gandhara). V.St. 

p. 187). For other references see Martin, Jl/cm., w.&, p. 310 ; Lassen, 

Yule (op. cii., p. 1 88). Although 7wrf. >4^«., vol. ii. p. 474 n. ; Reinaud, 

Hwui-lih says nothing about this Fj'apm. Arab, ct Per a., p. 114; Mem. 

visit to Bolor, yet the use of the sur I'lnde, pp. 196, 276 ; Court, 

symbol /im</ shows that HiuenTsiang J, A, S, Ben,, vol. v. p. 395 ; Cun- 

personally visited the country. Mar- ningham, «6., vol. xvii. p. 130, and 

CO Polo says of the people, "they Anc. Geog., pp. 55 f, ; Benfey, /»- 

are indeed an evil race." He also rficn, p. 115; Elliot, Hist, IncLf vol. 

calls them " savage idolaters " [op. i. pp. 48, 63, 445 ; vol. il pp. 28, 33, 

zk., chap, xxxii.) Ptolemy [Gcoy., 150, 426, 438 f.; and an fe, p. 114, n. 

lib. vi. c. 13, 3) places the BuXrai 108. 



136 RECORDS OF WESTERN COUNTRIES, [book lit 

we cross at the south the rivei: Sin-tu. The river is 
about 3 o^ 4 11 in width, and flows south-west. Its 
waters are pure and clear as a mirror as they roll along 
with impetuous flow. Poisonous N&gas and hurtful beasts 
occupy the caverns and clefts along its sides. If a man 
tries to cross the river carrying with him valuable goods 
or gems or rare kinds of flowers or fruits, or especially 
relics of Buddha, the boat is frequently engulphed by the 
waves.^ After crossing the river we arrive at the king- 
dom of Ta-ch'a-shi-lo (Taksha^il^). 

Ta-cii'a-shi-lo (TakshasilI), 

The kingdom of Ta-ch'a-shi-lo ^ is about 2000 li in 
circuit, and the capital is about 10 li in circuit. The 
royal family being extinct, the nobles contend for power 
by force, Formerly this country was in subjection to 
Kapisa, but latterly it has become tributary to Kia-shi- 

^ So we find on his return jour- 17, 62* and c. 23; Ptolemy, Geog.t 

ney Hiuen Tsiang lost his books lib. vii, i, 45; Bionysius Perig., 

and flowers, and was nearly drowned 1141). Apollonius and Damis are 

in crossing the river about this spot said also to have visited Taxila 

(see Hwui-lih, K. V. ; Fie, p. 263), about A.D. 45. Philostratus describes 

^^ On the return journey, Hiuen the carvings and pictures of a temple 
Tsiang makes the distance from near the town, representing scenes 
Tal^ha^illt to the Indus three days' from the conflict of Porus with Alex- 
journey N.W. (Hwui-lih, Fte, p. ander (cap. 20, p. 71, ed. Olearii, 
263). Fa-hien makes it seven days' 1709). For further remarks on the 
journey from Gandh^ra (cap. xi.) ; ruins and antiquities see Cunning- 
Sung-yun also places it three days ham, op. cit, pp. 104 f. M. V. de St. 
to the east of the Indus (BeaPs Bud, Martin, relying on the measure- 
PUgrimSi^. 200), General Cunning- ments given by Pliny derived 
ham places the site of the city near from the records of Alexander's 
Bhah-dheri, one naile to the north- expedition, places Taxila at Has- 
east of K^a - ka - sarai, where he san-Abdal, eight miles north- 
found the ruins of a fortified city, west of Shah-dheri (vid. Memoire, 
and was able to trace the remains p. 319) ; conf. Wilson, AiHanaAnt, 
of no less than fifty -five stilpas — p. 196; J, JL A. S.f vol. v. p. iiS; 
of which two were as large ; as the Bumouf, Introd., pp. 322 f., 332, 361 ; 
great Mlinikylila tope — twenty-eight Lotus^yp. 689 f . ; Bunbury, Hist 
monasteries, and nine temples Anc: Geog,, vol. i pp. 443» 499* ^^ 
{Anc. Geog. of India, p. 105). The is frequently mentioned in Sanskrit 
classical writers notice the size literature, e.g., Mahdbh.f i. 682, 834 ; 
and wealth of the city of T<£|t\a MmAyana, iv. 53, i\, 23 ; BHh, 
(Arrian, Ano^. Alex., lib. v. e. 8 ; Sanhh., X, 8, and xiv. 26; Panini,iv. 
Strabo, Geog,, Kb. xv. c. i, 17, and 2, 82 and 3, 93., 
28; Plinv, Hist, Nat.^ lib. vr. c. 



BOOK III.] TAKSHASlLA, 137 

mi-lo (Kasmir). The land is lenowed for its fertility, and 
produces rich harvests. It is very full of streams and foun- 
tains. Flowers and fruits are abundant. The climate is 
agreeably temperate. The people are lively and coura- 
geous, and they honour the three gems. Although there 
are many sanghdrdmas, they have become ruinous and 
deserted, and there are very few priests ; those that there 
are study the Great Vehicle. 

North-west of the capital about 70 li is the tank of the 
Mga-rSja ;fel§.patra (Llo-po-to-lo);^ it is about 100 paces 
rounds the waters are pure and sweet; lotus flowers of 
various colours, which reflect difierent tints in their com- 
mon beauty (garnish the surface) ; this Nstga was a Bhikshu 
who anciently, in the time of Ka^yapa Buddha, destroyed 
an ]fcl§,patra tree. Hence, at the present time, when the 
people of that country ask for rain or fine weather, ,they 
must go with the Shg,mans to the side of the tank, and 
then cracking their fingers (or, in a moment), after praying 
for the desired object, they obtain it. 

Going 30 li or so to the south-east of the NS^ga tank, 
we enter a gorge between two mountains, where there is a 
stdpa built by A^oka-rSja. It is about 100 feet in height. 
This is where 6akya Tath§,gata delivered a prediction, that 
when Maitr^ya, Lord of the World, appeared hereafter, 
there should also appear of themselves four great gem 
treasures, and that in this excellent land there should be 
one. According to tradition, we find that whenever there 
is an earthqxiake, and the mountains on every side are 
shaken, all round this sacred spot (treasure) to the dis- 
tance of 100 paces there is perfect stillness. If men are 

** The story of the Naga-r4ja EM- to Banlkras (compare the sculpture). 

patra is a favourite one in OhiBese In this case we should be led ta 

Buddhist books. See Boraantic JSist, Hasan Abdal as the site of Taksha- 

of Buddha, -p. 2^6 S,{Stilpa of Bhar- sila. This N^ga is mentioned in 

hut, p. 27). Cunningham identifies Br^hmanical literature also as the 

the tank of ^Upatra with the fouh- son of Kasyapa and Kadrd. Ma- 

tain of Hasan Abdal called B4bi< hdhhdrata^ I 1551 ; Narivarhsat 228, 

WaU, In the legend referred to 12821 ; Vishtm-purdna (Hall's ed»), 

above we are told that the Niga vol. ii. pp. 74, 285, 287, »nd voL v. 

stretched bis body from Taksha^il4 p. 251. 



138 RECORDS OP WESTERN COUNTRIES, [book iii 

so foolish as to attempt to dig into the place (or ground 
surrounding it), the earth shakes again, and the men are 
thrown down headlong. 

By the side of the stiljpa is a mnghdrdma in ruins, and 
which has heen for a long time deserted and without 
priests. 

To the north of the city 12 or 13 li is a st'Apa built 
hy A^6ka-raJ£L On feast-days (religioits commemoration 
days) it glows with light, and divine flowers fall around 
it, and heavenly music is heard. According to tradition, 
we find in late times there was a woman whose body 
was grievously afflicted with leprosy. Coming to the 
stttpa secretly, she offered worship in excess and con- 
fessed her faults. Then seeing that the vestibule (the 
open court in front of the stdpa) was full of dung and dirt, 
she removed it, and set to work to sweep and water it and 
to scatter flowers and perfumes; and having gathered some 
blue lotus flowers, slie covered the ground with them. On 
this her evil leprosy left her, and her form became lovely, 
and her beauty doubled, whilst from her person there 
came the famed scent of the blue lotus, and this also 
is the reason of the fragrance of this excellent place. 
This is the spot where Tathagata formerly dwelt when he 
was practising the discipline of a BSdhisattva; he was 
then the king of a great country and was called Chen-ta- 
lo-po-la-po (Chandraprabha) ; he cut off his head, earnestly 
seeking the acquirement of Bddhi: and this he did during 
a thousand successive births, {for the savie object and in the 
same jplace),^ 

By the side of the stupa of the " sacrificed head'* is a 
sanghdrdma, of which the surrounding courts are deserted 
and overgrown ; there are (nevertheless) a few priests. It 

'*•'' This legend was the origin of tut'c, pp. 310, viil "The man *' for 

the name Taksha-sira, " the severed whose sake he gave his head, as 

head," given to the place, as noticed stated by Sung-ynn {Buddhist Pil- 

by Fa-hian and Sung-ynn. The f/rims, p, 200) and by Fa-hian (cap. 

legend will be found in Rstji'ndrahxl xi.) was the wicked Brahma i 

MitiVs Acpcdcse Buddhht JAtaa- Kudmksha. * 



BOOK III.] TAKSHASILA. 139 

M'as here iu old days the master of sdstras Kum&ralahdha,^^ 
belonging to the school of S4tras (S^iitr§,ntikas)/^ com- 
posed several treatises. 

Outside the city to the south-east, on the shady ^ side 
of a mountain,*^ there is a stilpa, iu height 100 feet or so; 
this is the place where they put out the eyes of Ku-lang- 
na (for Ku-na-lang-na, Kunala), who had heen unjustly 
accused by his step-mother ; it was built by Asoka-raja. 

When the blind pray to it (or before it) with fervent 
faith, many of them recover their sight. This prince 
(Kun§.la) was the son of the rightful queen. His person 
was graceful and his disposition loving and humane. 
When the queen-royal was dead, her successor (the step- 
queen) was dissolute and unprincipled. -PoUowing her wild 
and foolish preference, she made proposals to the prince ; 
he, when she solicited him, reproached her with tears, 
and departed, refusing to be guilty of such a crime. The 
step-mother, seeing that he rejected her, was filled witii 
wrath and hatred ; waiting for an interval when she was 
with the king, she addressed him ^ thus : " To whom 
should your majesty intrust the government of Ta-ch'a- 
shi-lo but to your own son ? The prince is renowned for 
his humanity and obedience; because of his attachment 
to the good his fame is in every mouth." The king listen- 
ing to her seducing words/^ agreed willingly with Lhe vile 
plot, and forthwith gave orders to his eldest son in these 

^ In Chinese Tong-shau, youth- Lassen, Jnd. Alt., vol. ii. p. 460; 

receiving ; the phonetic symbols are Vassilief, pp. 34, 38, 48, 63 f., 1 14 f., 

Kii-mo-lO'lo to. 26S, 273-286, 321. 

*^ The Sautrfmtika school of *^ That is, on the northern side. 
Buddhism was, according to Vassi- ^ Or, a south mountain ; but pro- 
lief {Buddhismey p. 233), founded by bably nan is redundant. 
Dharmottara or XJtaradharnia ; it ^ The text requires some such ex- 
was one of the two principal branches pression as " winningly " or '* when 
of the Hinayana, or Little Vehicle, on easy terms with the king " she 
of Buddhism ; the other branch be- addressed him thus, 
ing the Vaibhashika school. On ^^ The text implies that he was 
their tenets see Colebrooke, Misc, gratified to accede to the terms of 
Fsmys, vol. i. pp. 391 f . ; Koppen, this plot of the adulteress, or this 
J)ie Jidiff. rf. IluddliHy vol. i. pp. 1 5 1 f. ; adulterous {lien) plot. 
Burnouf, JntrocLf pp. 109, 397 f. ; 



I40 RECORDS OF WESTERN COUNTRIES, [book la 

words : *'* I have received my royal inheritance in succes- 
sion, and I desire to hand it down to those who follow 
me ; my only fear is lest I should lose aught of it and so 
dishonour my ancestors. I now confide to you the govern- 
ment of Ta-ch*a-shi4o.^2 The affairs of a country are of 
serious importance ; the feelings of men are contradictory ; 
undertake nothing rashly, so as to endanger your authority ; 
verify the orders sent you y my seal is the impression of 
my teeth ; here in my mouth is my seal. There can be no 
mistake/' 

On this the prince, receiving his orders, went to establish 
order. And so months passed on, yet the step-mother's 
hatred did but increase. Accordingly she wrote a dispatch 
and sealed it with red wax, and then, waiting till the king 
was asleep, she stamped it secretly with his tooth impresT 
sion, and sent it off by a messenger with all dispatch as 
a letter of accusation. His ministers having read the 
letter,^^ were confused, and looked at one anotlier with 
dismay. 

The prince then asked them what moved them so. 
They said, "The Maharaja has sent a dispatch accusing 
the prince, and ordering both his eyes to be put out, and 
that he be taken with his wife to the mountains,^* and 
there left to die. Although this order has come, we 
dare not obey it ; but we will ask afresh for directions, 
and keep you bound till the reply comes." ^ 

The prince said, " My father, if he has ordered my 
death, must be obeyed ; and the seal of his teeth is a sure 
si2:n of the trutii of the order. There can be no error." 
Then he ordered a Chandala to pluck out his eyes ; and 

^2 About fifty years after Alex- lifetime, and here on the occasion of 

ander's campaign the people of Tak- another revolt he placed his son 

shasild. rebelled against Bindusdra, Kunala, the hero of the legend in the 

king of Magadha, who sent his eldest text. Conf. Burnouf, /n*?*oc?., pp. 163, 

sr>n, Susima, to besiege the place. 357,360; /. jd./S'.^ew., vol. vi. p. 714. 

On his failure the siege was in- ^^ Having perused the letter on 

trusted to Asoka, his younger son, their knees. 

to whom the people at once sub- ** To the mountain valleys. 

mitted. Here Asoka dwelt as vice- •'* Awaiting the sentence or pun- 

roy of the Panjjtb during his father's ishment. 



BOOK III.] TAKSHASILA. 141 

liaving thus lost his sight, he wandered forth to beg for 
his daily support. As he travelled on far. away, he came 
to his father s capital town. His wife said to hini/^ '' There 
is the royal city," " Alas ! " he said, " what pain I endure 
from hunger and cold. I was a prince ; I am a beggar. 
Oh, that I could make mvself known and o^et redress for 
the false charge formerly brought against me!"^^ On 
this he contrived to enter the king's inner bureau, and 
in the after part of the night he began to weep, and witli 
a plaintive voice, accompanied with the sound of a lute,^^ 
he sang a mournful song. 

The king, who was in an upper chamber,^® hearing 
these wonderful strains full of sadness and suffering, 
was surprised, and inquired. ''From the notes of the 
lute and the sound of the voice I take this to be my son ; 
but why has he come here ? " 

He immediately said to his court attendant, " Who is 
that singing]: so ? " 

Forthwith he brought the blind man into his presence 
and placed him before the king. The king, seeing the 
prince, overwhelmed with grief, exclaimed, " Who has thus 
injured you ? Who has caused this misery, that my beloved 
son should be deprived of sight? Not one of all his 
people can he see. Alas 1 what an end to come to 1 ®* 
heavens ! heavens ! what a misfartune is this ! '* ^^ 

The prince, yielding to his tears, thanked (his father) and 
replied, " In truth,^^ for want of filial piety have I thus been 



^ Kun&la's wife was called Chin- ^ A high tower or pavilion, 

kin-man, pure-gold-garland (K4n- ^ Grit may simply mean, "how 

chanamdia). The stepmother's was this brought about ? " 

name was Tishyarakshit4, and his ®^ Julien translates it, " how 

mother's Padmavatl (Lien-hwa). virtue has degenerated." The sym- 

llis name is also spelt Kup^a. bol tih^ however, need not be ren- 

^^ This may be otherwise ren- dered " virtue ;'V it refers to the 

dered : " Would that I could obtain reversal of fortune or condition. 

a hearing, so as to vindicate myself ^^ The seuse of the passage seems 

completely from the former accusa- to require the force of ch ng to be, 

tion." Julien translates it; '* I will *' Do you not know ? " or '* You are 

expose anew my past faults." aware that my punishment is due to 

** A vtnd. ■ a charge of filial disobedience." 



142 RECORDS OF WESTERN COUNTRIES, [kook in. 

puuislied by Heaven. In such a year and such a month 
and sucL a day suddenly there came a loving order (<?^ 
an order from my mother). Having H5 means of excusing 
myself, I dared not shrink from the punishment." The 
kinjf's heart, knowing that the second wife had committed 
this crime, without any further inquiry caused her to be 
put to death.^^ 

At this time in the sanghdrdnva of the Bddhi tree ^ 
there was a great Arhat called Ghdsha (Kiu-sha). He 
had the fourfold power of " explanation without any diffi- 
culties."^^ He was completely versed in the T'HvidydsJ^ 
The king taking to him his blind son, told him all tlie 
matter, and prayed that he would of his mercy restore 
him to sight. Then that Arhat, having received the king's 
request, forthwith addressed to the people this order: 
'' To-morrow I desire to declare the mysterious principle 
(of the law); let each person come here with a vessel in. 
his hands to hear the law and receive in it his tears." 
Accordingly, they came together from every side {far and 
near), both men and women, in crowds. At this time the 
Arhat preached on the twelve Niddnas^*^ and there was 
not one of those who heard the sermon but was moved to 
tears. The tears were collected in the vessels, and then, 
when his sermon was finished, he collected all these tears 
in one golden vessel, and then, with a strong affirmation, he 
said, " What I have said is gathered from the most mys- 
terious of Buddha's doctrines ; if this is not true, if there 
be error in what I have said, then let things remain as 
they are ; but if it is otherwise, I desire that this blind 



^ This story is also given by, this point. Conf. Burnouf, Lotus^ 

Bumouf, Introd , pp. 362 f . p. 839. 

^ The sangMi^ma of the B6dhi ^ i'or the trividyds consult Eitel, 

tree was the convent built on the sub voc. ; Burnouf, Lotus, p. 372 ; 

site of the Buddha Gray4 temple. Julien, Mem. s. L Covd, Occidj tome 

^ Por this fourfold power of uft- i p. 160 ; and ante^ p. 105, n. 75. 

impeded eisplanation consult Ohil- ^ See Bumouf, Introd. au Buddh., 

ders' Pali Diet. a. v. patisambhid^ pp. 52; 432, 574, 577 f . ; ZotuSf p. 

a^so'Eitel,Sandi>ook8.v.pratisa'ifi>vid' ^O; Hardy, i?a«#. J^o»., pp. 6, 193, 

Julien has sat instructive note on 3QI. 



BOOK HI.] SANG-HO-PU-LO~SIMHAPURA. 143 

man may recover his sight after washing his eyes with 
these tears." ^ 

After finishing this speech he washed his eyes with the 
water, and lo ! his sight was restored. 

The king then accused the ministers (who had executed 
the order) and their associates. Some he degraded, others 
he banished, others he removed, others he put to death. 
The common people (who had participated in the crime) he 
banished to the north-east side of the Snowy Mountains, 
to the middle of the sandy desert. 

Going south-east from this kingdom, and crossing the 
mountains and valleys about 700 li, we come to the king- 
dom of Sang-ho-pu-lo (Siihhapura). 

Sang-ho-pu-lo [Simhapuea]. 

The kingdom of Sang-ho-pu-lo^^ is about 3500 or 3600 
li in circuit. On the west it borders on the river Sin-tu. 
The capital is about 14 or 15 li in circuit; it borders on 
the mountains. The crags and precipices which surround 
it cause it to be naturally strong. The ground is not 
highly cultivated, but the produce is abundant. The 
climate is cold, the people are fierce and value highly the 
quality of courage; moreover, they are much given to 
deceit. The country has no king or rulers, but is in de- 
pendence on Ka^mir. Not far to the south of the 
capital is a stUpa built by Asoka-rSja. The decorations 

^ There is a similar story told by place in question. General Cun- 

Asvagh6sha ; the Ghonha of the ningham identifies it with Khetds 

text, however, must not be confused or ICetaksh, the holy tanks of which 

with him. are stiU visited by crowds of pil- 

^ The distance from Takshasil^ grims from all parts of India [Anc, 

to Siriihapura being 7C0 11, or about Geog., p. 124), If this be so, the 

140 miles, we should expect to find distance may probably include the 

it near Taki or Narasinha (Cun- dwifcZe journey. The expression used 

ningham, jd we. 6^eo5'., map vL), But by Hwui-lih {kan) seems to imply 

the capital is described as being this. According to the subsequent 

surrounded by mountain crags, which account, Hiuen Tsiaiig went to Sim- 

will not apply to the plain country hapura as an excursion, and re- 

of Taki. For the same reason the turned to Taksbasilt. He probably 

town of Sangohi, which M, V. de went with Jain pilgrims who were 

St. Martin refers to, cannot be the visiting this tirtha^ or holy place. 



144 RECORDS OF WESTERN COUNTRIES, [book m. 

are much injured: spiritual wonders are continually con- 
nected with it. By its side is et, mnghdrdvia, which is 
deserted and without priests. 

To the south-east of the city 40 or 50 li is a. stone 
stupa which was built by A^6ka-raja; it is 200 feet 
or so in height. There are ten tanks, which are secretly 
connected together, and on the right and left {of the 
walks joining them) are covered stones (halustrades) in 
different shapes and of strange chai-acter. The water 
of the tanks is clear, and the ripples are sometimes 
noisy and tumultuous. Dragons and various fishes ^^ 
live in the clefts and caverns bordering on the tanks 
or hide themselves ^^ in the waters. Lotus flowers of 
the four colours cover the surface of the limpid water. 
A hundred kind of fruits surround them, and glisten 
with different shades. The trees are reflected deep down 
in the water, and altogether it is a lovely spot for wan- 
dering forth. 

By the side there is a sangJidrdma, which for a long 
time has been without priests. By the side of the 
stdpa, and not far off, is the spot where the original 
teacher of the white-robed heretics ^^ arrived at the 
knowledge of the principles he sought, and first preached 
the law. There is an inscription placed there to that 
effect. By the side of this spot is a temple of the D^vas. 
The persons who frequent it subject themselves to austeri- 
ties ; day and night they use constant diligence without 
relaxation. The laws of their founder are mostly filched 

^^ The text has dragon-fishes, or the time of Pulikesl {/nd. Antiq.f 

dragons (serpents) and fishes, the vol. ii. p. 194) ; Lassen, Jnd, Alt,^ 

tribes of the water. vol. iv. pp. 97 1, 756 f. Whether 

''^ Or disport themselves in the the Jains preceded or succeeded the 

stream. ^ Buddhists, it is curious to have this 

"2 This refers to the Svfitt^mbaras, testimony of Hiuen Tsiang that 

a sect of the Jains ; Colebrooke their original teacher arrived at 

{Essays, vol. i. p. 381) says that enli^^htenment and first preached 

" this is a less strict order, and of the law in this place, viz., Simha* 

more modern date and inferior note pura, and that there was an inscrip- 

com pared with the Digambaras" tion placed here to that effect, 

(noticed below, note 74)- '^^ Conf. Ind. Jnf., vol. ii. pp. 14 f., 

Jainas were very influential about 134 f., 193 f., 2$8 f. 



B50K in.] SANG-HO-PU'LO-SIMHATURA. 145 

from the principles of the books of Baddha. These men 
are of different classes, and select their rules and frame 
their precepts accordingly J^ The great ones are called 
Bhikshus ; the younger are called Sr&man^ras. In their 
ceremonies and modes of life they greatly resemble 
the priests (of Buddha), only they have a little twist 
of hair on their heads, and they go naked. ^* Moreover, 
what clothes they chance to wear are white. Such are 
the slight differences which distinguish them from others. 
The figure of their sacred master ^^ they stealthily class 
with that of Tath§,gata ; it differs only in point of cloth- 
ing ; ^® the points of beauty are absolutely the same. 

from this place going back to the northern frontiers of 
Ta-ch'a-shi-lo, crossing the Sin-tu ^^ river and going south- 
east 200 li or so, we pass the great stone gates where for- 
merly Mahasattva, as a prince,^^ sacrificed his body to feed 

^^ Julien translates this passage these statues, see Fergusson and 

thus ; ** On these laws (viz., of Burgess, Cavs Temples^ pp. 485-590 

Buddha) he depended in framing and pi. xcv. ; Burgess, Arclu Sur. 

his precepts and rules." This may West. India Heports, voL v. pp. 43- 

perhaps be correct, but the plain 50, 51, 58, Prom this interesting 

translation of the passage is : " Ac- allusion to the Jainas it is evident 

cording to [their) classes, they frame that Hiuen Tsiang regarded them 

(or possibly, " he framed ") their as dishonest separatists from Bud- 

laws, and arrange their regulations dhism. The " points of beauty " 

and precepts," referred to in the text are the thirty - 

7* The l)igambaras, or "sky-clad," two superior signs (5ian/7\ and the 

are another division of the Jainas, eighty inferior {ho), for which see 

and are identical with the Kirgran- references in note 5, p. i, ante, 

thas. Hiuen Tsiang appears to con- ^ It may be either that Hiuen 

fusethesewith the "white-clad." For Tsiang went back to Ohind, and so 

an account of the Digambara Jainas, crossed and recrossed the Indus, 

see Ind. Antiq,, vol. vii. p. 28 ; and or that he calls the Suh^u (Su- 

vol. viii. p. 30, for the argument as shdma, Sc6a»'os) river by this name, 

to the relative antiquity of the The distance from Hasan Abdal 

Buddhist and Jaina sects; also to Mi.nikyd<la (the body -offering 
conf. vol. i. p. 310 ; Fergusson and • spot) is just 40 miles (200 ii), ac- 

Burgess, Cave Temples of Jndia, pp. cording to Cunningham's map (No. 

485 ff. ; Vassilief, pp. 52, 70, 275. vi., Anc. Geog, of hidia). 

^^ Tlie text has tin-ssef heavenly '^ The incident of feeding the 

master ; but if tin be a mistake for tigress is narrated in Hardy's 

to, it would be their great master, Manttal of Budhirnit pp. 93, 94 ; 

viz., MahUvira. but there it is said that the B6dhi- 

^^ That is, the statues are alike, sattva was a Briihman ; here he is 

except that the Jaina ones are called a prince. The rock or gate 

naked. This only applies to those where he practised asceticism was 

of the Digambara Jainas. For called Munda or Eraka (op. eft. iitd). 

VOL. I. K 



146 RECORDS OF WESTERN COUNTRIES, [book hi. 

a hungry Wu-t'u (6tu, a cat)J® To the south of this 
place 40 or 50 paces there is a stone stlXpa, This is 
the place where Mah§,sattva, pitying the dying condition 
of the beast,^ after arriving at the spot, pierced his body 
with a bamboo splinter, so as to nourish the beast with 
his blood. On this the animal, taking the blood, revived. 
On this account all the earth and the plants at this place 
are dyed with a blood colour,^^ and when men dig the 
earth they find things like prickly spikes. Without 
asking whether we believe the tale or not, it is a piteous 
one. 

To the north of the body-sacrifice place there is a stone 
st'dpa about 200 feet high, which was built by King 
Asoka. It is adorned with sculptures and tastefully con- 
structed (huilt). From time to time spiritual indications ^^ 
are apparent. There are a hundred or so small stApas^ 
provided with stone niches for movable images (or 
stone movable niches) around this distinguished spot.^* 
Whatever sick there are who can circumambulate it are 
mostly restored to health. 

To the east of the stdpa there is a saiighdrdmay 
with about 100 priests given to the study of the Great 
Vehicle. 

Going east from this 50 li or so, M'e come to an iso- 
lated mountain, where there is a sanghdrdTna with about 
200 priests in it. They all study the Great Vehicle. 

'* The compound icu't*u, which is p. 153 ff., and conf. Jnd, Ant., vol. 

translated bj Julien "a tiger "with- xi. pp. 347 f., &c. 

out explanation, is probably the San- ^^ This «^i2pa has been identified 

skrit ^M, a cat. by General Cunningham with 

^ " Pitying the exhausted con- that marked No. 5 on his plan of 

dition of the hungry beast" The Maniky^la {Arch, Survey^ vol. ii. pi. 

original implies that the beast had IxiL p. 153). The clay is even now 

no strength and was dying from of a red colour, 

hunger. There is no reference to ^'^ " It is resplendent with divine 

the tiger-cubs, nor is the number brightness or glory." 

seven mentioned either here or by ^ Julien translates it ' * this 

iFa-hian. For a full account of the funereal monument." but the sym- 

legend and the ruins about Mani- bol yung means "lustrous," refer* 

ky^Ia, see Cunningham, op» cii., ring, no doubt, to the glory which 

surrounded the stilpa. 



1iOOKiii.J WU'LA'SHI-^URASA. 147 

Fruits and flowers abound here, with fountains and 
tanks clear as a mirror. By the side of this convent 
is a st'dpa about 300 feet in height. Here Tath§,gata 
dwelt in old time, and restrained a wicked Yaksha from 
eating flesh. 

Going from this kingdom about 500 li or so along the 
mountains in a south-easterly direction, we come to the 
country of Wu-la-shi (Urasa). 

Wu-LA-SHI [Urasa], 

The kingdom of Wu-la-shi (Ura^a) ^ is about 2000 li 
in circuit; the mountains and valleys form a continu- 
ous chain. The fields fit for cultivation are contracted 
as to space. The capital is 7 or 8 li in circuit ; there is no 
king, but the country is dependent on Ka^mir. The 
soil is fit for sowing and reaping, but there are few flowers 
or fruits. The air is soft and agreeable; there is very 
little ice or snow. The people have no refinement ; the 
men are hard and rough in their disposition, and are much 
given to deceit. They do not believe in the religion of 
liuddha. 

To the south-west of the capital 4 or 5 li is a st'dpa 
about 2CO feet or so in height, which was built by 
Asoka-raja. By its side is a sangkdrdma, in which there 
are but a few disciples, who study the Great Vehicle.^^ 

Going south-east from this, crossing over mountains and 
treading along precipices, passing over chain bridges, 
after 1000 li or so, we come to the country of Kia-shi- 
mi-lo^® (Ka^mir). 

^ UrasH. appears as the name of its towns ^Iddyovpos and Ta^tXa 

a city in the Mahdbhdrata under (v. 1. Ta^iaXa), placing it between 

the form Uraga (ii. 1027 ; and Rag- the upper waters of the Bidaspes 

huv, vi. 59), probably by a slip (see and Indus, that is, in the Hazara 

Lassen, 7.-4., vol. ii. p. 155, n. i); in country. Conf. Cunningham, Anc, 

theRdjataranffint {v. 216} it isVraA^, Geog. /n(f.^ p. 103 ; /. /i. >S. Beng,^ 

the capital of Urasa — ^mentioned in vol. xvii. pt. ii. pp. 21, 283 ; Lassen, 

PAnini (iv. i, 154 and 178, and /. ^4., voL ii. p. 175. 
Urasjl in iv. 2, 82, and iv. 3, 93). ^ Julien has " Little Vehicle, " 
Ptiilemy (lib. vii. c. I, 45) calls ^ Formerly written Ki-pin by 

the country "Apcra or Ova/cxra, and mistake. — Ck. Ed, 



148 RECORDS OF WESTERN COUNTRIES, [bookiily 

KlA-SHI-MI-LO [Ka^mIr], 

The kingdom of Kasmir^^ is about 7000 11 in circuit, 
and on all sides it is enclosed by mountains. These moun- 
tains are very high. Although the mountains have passes 
through them, these are narrow and contracted. The 
neighbouring states that have attacked it have never sucr; 
ceeded in subduing it. The capital of the country on the 
west side is bordered by a great river. It {the capital) is 
from north to south 12 or 13 H, and from east to west 
4 or 5 li. The soil is fit for producing cereals, and abounds 
with fruits and flowers. Here also are dragon-horses and 
the fragrant turmeric, the fd-chu,^ and medicinal plants. 

The climate is cold and stern. There is much snow 
but little wind. The people wear leather doublets and 
clothes of white linen. They are light and frivolous, and 
of a weak, pusillanimous disposition. As the country is 
protected by a dragon, it has always assumed superiority 
among neighbouring people. The people are hand- 
some in appearance, but they are given to cunning. 
They love learning and are well instructed. There are 
both heretics and believers among them. There are 
about 100 sanghdrdmas and 5000 priests. There are 
four st4pas built by A^oka-raja. Each of these has about 

^ Kasmir in early times ap- pilgrim, is quite in accord with that 
pears to have been a kingdom of given to them by modem travel- 
considerable extent. The old name lers (see Vigne, Travels in Kashmir , 
is said to have been K^yapapura, vol. ii. p. 142 f.) Tor further in- 
which has been connected with the formation see Lassen, Ind. Alt, vol. 
KaiTirdTTvpos of Hekataios {Frag, i. pp. 50-53 ; and conf. Wilson, 
179, and Steph. Byzant.), irbXi^ AHaTia Ant., pp. 136 f. ; Asiat, JRes., 
TapSapiK^ ^KvBwv aKTT], said to have vol. xv. p. 117 ; Koppen, Die Relig. 
been in or near Jla.KTVLK'q and called rf. Buddha, vol. ii. pp. 12 f. 78 ; 
"KaaTtdTvpo^ by Herodotos (lib. iii. c. Remusat, Nouv. Mel, Asiat, tome i. 
102, lib. iv.c. 44), from which Sky lax p. 179 5 Vassilief, p. 40; J. A, S. 
started on his voyage down the Ben., vol. vii p. 165, vol. xxv. pp. 
Indus. Ptolemy has Ka<rir€tpia and 91-123 ; Yule's Marco Polo, voL I 
its capital Kdo-iretpa (lib. vii. c. i, pp. 177 f. ; Cunningham, Anc. Geog. 
42, 47, 49; lib. viii. c. 26, 7), pos- /wc?., pp. 90 ff. ; Troyer's JRt^jatoraw- 
sibly for Kd^ixupa. The name Kas- gint, tome ii. pp. 293 ff. ; Humboldt's 
mir is the one used in the Makdbhd- Cent Aslen, vol. i. p. 92. The " great 
rata, Pflnini, &c. The character river " is the Vitasta. 
ascribed to the people by the Chinese ^ Lentilles de verre. — Jul. 



BOOK III.] KASMIR. 149 

a pint measure of relics of Tath&gata. Tlie history of the 
country says : This country was once a dragon lake. In' 
old times the Lord Buddha was returning: to the middle 
kingdom '(India) after subduing a wicked spirit in 
U-chang-na (Udy&na), and when in mid-air, just over this 
country, he addressed Ananda thus : " After my Nirvdna, 
the Arhat MadhyS,ntika will found a kingdom in this 
land, civilise ('pacify) the people, and by his own effort 
spread abroad the law of Buddha," 

In the fiftieth year after the Nirvana, the disciple 
of Ananda, Madhy§.ntika (Mo-t'ien-ti-kia) the Arhat — 
having obtained the six spiritual faculties ®® and been 
gifted with the eight Vim6Jcshas^ — :heard of the prediction 
of Buddha. His heart was overjoyed, and he repaired to 
this country. He was sitting tranquilly in a wood on the 
top of a high mountain crag, and exhibited great spiritual 
changes. The dragon beholding it was filled with a deep 
faith, and requested to know what he desired. The Arhat 
said, " I request you to give me a spot in the middle of 
the lake just big enough for my knees." ®^ 

On this the dragon withdrew the water so far, and gave 
him the spot. Then by his spiritual power the Arhat 
increased the size of his body, whilst the dragon king kept 
back the waters with all his might. So the lake became 
dry, and the waters exhausted. On this the NS^ga, taking 
his flight, asked for a place.®^ 

The Arhat {then said), " To the north-west of this is a 
pool about 100 li in circuit ; in this little lake you and 
your posterity may continue to dwell." The Nslga said, 
" The lake and the land being mutually transferred, let me 
then be allowed to make my religious offerings to you." 
Madhy§,ntika said, " Not long hence I shall enter on the 
Nirvana without remnants (antcpadhisSsha) ; although I 
should wish to allow your request, how can I do it?" 

^ ShadabhijfUi, See ante, note 73, '^ /.c, to sit. 
p. 104. ^ This is an abrupt combination ; 

^ See references in note 73, p. IQ4. it meansasked for a place " to live iii." 



150 RECORDS OF WESTERN COUNTRIES, [book in. 

The Naga then pressed his request in this way: "May 
500 Arhats then ever receive my offerings till the end oi: 
the law ? ^^ After which (7 ask to he allowed) to return to 
this country to dwell (m it) as a lake." Madhysintika 
granted his request. 

Then the Arhat, having obtained this land by the exer- 
cise of his great spiritual power, founded 500 sanghdrdmas 
He then set himself to procure by purchase from sur- 
rounding countries a number of poor people who might 
act as servitors to the priests. Madhyantika having died, 
these poor people constituted themselves rulers over the 
neighbouring countries. The people of surrounding coun- 
tries despising these low-born men, would not associate 
with them, and called them Kritiyas ^* (Ki-li-to). The 
fountains now have begun to bubble up (in token of the 
end of the law having come). 

In the hundredth year after the Nirv&na of TathUgata, 
A.^oka, king of Magadha, extended his power over the 
world, and was honoured even by the most distant people. 
He deeply reverenced the three gems, and had a loving 
regard for all living things.^^ At this time there were 
500 Arhats and 500 schismatical priests, whom the king 
honoured and patronised without any difference. Among 
the latter was a priest called Mah§.d§va, a man of deep 
learning and rare ability ; in his retirement he sought a 
true renown ; far thinking, he wrote treatises the principles 
of which were opposed to the holy doctrine. All who 
heard of him resorted to his company and adopted his 
views. As6ka-raja, not knowing either holy or common 



^'^ I,e., till religion be done with, has a similar statement, calling the 

®* In Chinese JfaJ-te, "bought "unregenerate" "other outcasts 

people** (Sans. ^Ttto). IntheFia^nw not exUighteued by the TWas"{26. 

Pwrdmi it is said that "unregene- p. 224). See p. 156, n. 119 ivfra. 
rate tribes, barbarians and other ^ Sue-sing, the four varna, or 

S^dras, will rule over the banks of castes, or the four classes of living 

the Indus and the regions of the beings, according to the Chinese, 

D^rviM, of the Chandrabh^glt and produced (i) from eggs, (2) embryos 

of Ka^mira*' (Wilson, in Hall's ed., (animals and men), (3) moisture, and 

vol. iv. p. 223), and the Bhdyavata (4) by transformation 



BOOK III.] KANISHKA'S COUNCIL. 151 

men,®^ and because he was naturally given to patronise 
those who were seditious, was induced to call together 
an assembly of priests to the banks of the Ganges, iutend- 
inix to dro^n them all 

At this time the Arhats havinc; seen the dani^er threaten- 
ing their lives, by the exercise of their spiritual power 
flew away through the air and came to this country and 
concealed themselves among the mountains and valleys. 
A^6ka-r§.ja having heard of it, repented, and confessing 
his fault, begged them to return to their own country; but 
the Arhats refused to do so with determination. Then 
A^oka-rSja, for the sake of the Arhats, built 500 saiighd- 
rdmas, and gave this country as a gift to the priesthood. 

In the four-hundredth year^' after the Nirvdna of 
Tathlgata, Kanishka, king of Gandhara, having suc- 
ceeded to the kingdom, his kingly renown reached far, 
and he brought the most remote within his jurisdiction. 
•During his intervals of duty he frequently consulted the 
sacred books of Buddha ; daily he invited a priest to enter 
his palace and preach the law, but he found the different 
views of the schools so contradictory that he was filled with 
doubt, and he had no way to get rid of his uncertainty. At 
this time the honoured P§,rsva said, " Since Tathagata 
left the world many years and months have elapsed. The 
different schools hold to the treatises of their several mas- 
ters. Each keeps to his own views, and so the whole body 
is torn by divisions." 

Tlie king having heard this, was deeply affected and 
gave way to sad regrets. After awhile he spoke to Par^va 
and said, ** Though of no account personally, yet, thanks 
to the remnant of merit which has followed me through 
successive births since the time of the Holy One till now, 

^ I.e., the difference between placed 221 years before the first of 

them. Asoka's reign. The Avaddna S'ataJca 

*^ That is, 300 years after Asoka supports this, placing the king ttoo 
(b.c. 26^-224), or about A.i). 75. hundred years after Buddha. Conf. 
Hiuen Tsiang places Asoka only 100 Ind. Ant, vol. vi. pp. 149 f. ; Bur- 
years after Buddha while in Asoka s nouf, Jntrod.. p. 385 ; Max M\iller*a 
uwu inscriptions the Teacher is India, <t'C., p. 30^* 



152 RECORDS OF WESTERN COUNTRIES, [book iii» 

I have come to my present state. I will dare to forget 
my own low degree, and hand down in succession the 
teaching of the law unimpaired. I will therefore arrange 
the teaching of the three pitakas of Buddha according to 
the various schools," The honourable P^rsva replied, 
*' The previous merit of the great king has resulteS in his 
present distinguished position.^^ That he may continue to 
love the law of Buddha is what I desire above all things. 

The king then summoned from far and near a holy 
assembly {issued an edict to assemble the holy teachers). 

On this they came together from the four quarters, and, 
like stars, they hurried together for myriads of li, men 
the most distinguished for talents and for holiness of life. 
Being thus assembled, for seven davs offerine^s of the four 
•necessaiy things were made, after which, as the king 
desired that there should be an arrangement of the law, 
and as he feared the clamour of such a mixed assembly 
{would prevent consultation) ^ he said, with affection for the 
priests, " Let those who have obtained the holy fruit {as 
-4rAa^s) remain, but those who are still bound by worldly 
influences ^ let them go ! '* Yet the multitude was too 
great. He then published another order : "Let those who 
have arrived at the condition of ^ freedom from study' re- 
main, and those who are still in a condition of learners go." ^^^ 
Still there were a great multitude who remained. On this 
the king issued another edict : " Those who are in posses- 
sion of the three enlightenments and have the six spiritual 
faculties ^^^ may remain ; the others can go."^^ And 

^ IdteraBy, "the great king in ^*^ In a note on this passage Ju- 

previous conditions {suh) having lien explains that the first class, 

planted a good root — or, the root of Wu-kio, designates the Arhats ; the 

virtue — has in consequence at- second, Hio-jin, those studying to 

tained much happiness or merit." become Sramanas. 

^ The world-influences or bonds ^*^^ Por the tiividyds and the 

refer to the kUms. The five kUsas sJiadabhfjnas see ante, n. 73 and 75, 

are (i) desire, (2) hate, (3) ignor* pp. 104, 105, and note 66, p. 142. 

ance, (4) vanity, (5) heresy. See ^^- There is a phrase here used, 

Burnouf, Lotus, pp. 443 f. Or the tsz* chu, of frequent occurrence in 

reference may be to the five niva- Buddhist books. It means, " with 

■.ranas, for which see Childers, Pali these exceptions," — his exceptis. 
Diet, sub voc. 



bookiil] KASMIR. 153 

yet there was a great multitude who remained. Then 
lie published another edict: " Let tliose who are ac- 
quainted both with the three Pitakas and the five md- 
yds ^^^ remain ; as to others, let them go." Thus there 
remained 499 men. Then the king desired to go to his 
own country ,^^ as he suffered from the heat and mois- 
ture of this country. He also, wished to go to the stone 
gj.Q^^io5 qj^ Eajagriha, where Kafyapa had held his reli- 
gious assembly (convocation). The honourable Par^va and 
others then counselled him, saying, "We cannot go there, 
because there are many heretical teachers there, and diffe- 
rent Sdstras heing brought under consideration, there will 
be clamour and vain discussion, Without haviui? rij]jht lei^ 
Bure for consideration, what benefit will there be in making 
(fresh) treatises ? ^^^ The mind of the assembly is weU 
affected towards this countiy ; the land is guarded on every 
side by mountains, the Yakshas defend its frontiers, the 
soil is rich and productive, and it is well provided with 
food. Here both saints and sages assemble and abide ; here 
the spiritual Rishis wander and rest." 

The assembly having deliberated, they came to this 
resolution : " We are willing to fall in with the wishes of 
the king." On this, with the Arhats, he went from the spot 
where they had deliberated to another, and there founded 
a monastery, where they might hold an assembly (for the 
purpose of arranging) the Scriptures and composing the 
Vibhdshd odstrd.^^ 

'^'^ The five vidyds { Wu-ming) are his own counfcry ; " i,e,, for the high- 

( I ) 3abdavidydt the treatise on gram- land s of Gan db4ra. 

mar ; (2) Adhydtmavidyd, the trea- ^"^ The phrase may mean a stone, 

tise on inner principles or esoteric i.e., structural, houise ; or a stone 

doctrines; {3) Chihitsdvidyd, the chamber — a cave. It is generally 

treatise on medicine, magic formulas, supposed to have been a cave — ^the 

and occult science (Eitel) ; (4) He- Saptaparna cave. 

tuvidyd, the treatise on causes ; (5) ^^ Or, what use in holding dis- 

S'ilapasthdnavidydy the treatise on cussions? 

the sciences, astronomy, meteor- ^^ This passage, which is un- 

«logy, and mechanical arts. See usually confused, may be translated 

(mt€t p. 78, note 24. also thus : " On this he went with 

^^■*' So I translate it, LiteraUy it the Arhats from that place, and 

would be "the king had a desire for came {to a /place where) he founded 



154 RECORDS OF WESTERN COUNTRIES, [book iir. 

At this time the venerable Vasumitra (Shi-Yu) was 
putting ou his robes outside the door (about to enter) 
when the Arhats addressed him and said, " The bonds of 
sin (the klSsas) not loosed, then all discussion is contra- 
dictory and useless. You had better go, and not dwell 
here/' 

On this Vasumitra answered, " The wise without doubt 
regard the law in the place of ^^ Buddha, appointed for the 
conversion of the world, and therefore you ^^ reasonably 
desire to compile true (orthodox) sdstras. As for myself, 
though not quick, yet in my poor way I have investigated 
the meauins^ of words. I have also studied with earnest- 
ness the obscure literature of the three pitakas and the 
recondite meaning of the five vidyds; and I have suc- 
ceeded in penetrating their teaching,^^^ dull as I am." 

The Arhats answered, " It is impossible ; but if it is as 
YOU say, you can stand by a little and presently get the 
condition of 'past learning/ Then you can enter the 
assembly ; at present your presence is not possible." 

Vasumitra answered, "I care for the condition of 
' past learning * as little as for a drop of spittle ; my 
mind seeks only the fruit of Buddha ;^^^ I do not run 
after little quests [little sideways], I will throw this ball 
lip into the air, and before it comes to earth I shall have 
got the holy condition [fniit] of ' past learning/ " 

Then all the Arhats roundly scolded him, saying, 
" * Intolerably arrogant ' is your right title. The fruit of 
* past learning ' is the condition praised by all the 
Bttddhas. You are bound to acquire this condition and 
scatter the doubts of the assembly/* 

a monastery and collected the three ral, or right sense, you are now 

Pitakas. Being about to compose about to compose an orthodox trea- 

the Pi-p'o'sha-luH ( Vmdshd S'ds- tise " {t.CL, the VibhdsM S'dstra), 
tra\ then," &c. *^* This at least seems to be the 

1^ That is, taking the place of, sense of the passage, but the force 

or standing in the stead of, Buddha, of the phrase ch'kiii in is doubtful. 

i'*9 The assembly or convocation ^^^ ^hat is, I seek only the coa- 

desires, &c. Or it may be translated dition of a Buddha, 
thus : '^ ILaviag collected the gene- 



IBOOKIIL] KASMIR. 155 

Then Vasumitra cast the ball into tLe air; it was 
arrested by the Devas, who, befoie it fell, asked him this 
question : " In consequence of obtaining the fruit of 
Buddha, you shall succeed MaitrSya in his place (in the 
Tusliita heaven) ; the three worlds shall honour you, and 
the four kinds of creatures {allfiesh) shall look up to you 
wdth awe. Why then do you seek this little fruit ? *' 

Then the Arhats, having witnessed all this, confessed 
their fault, and with reverence asked him to become their 
president. All difficulties that occurred in their discussion 
were referred to him for settlement. These five hundred 
sages and saints first composed in ten myriads of verses the 
UpadSSa Sdstra to explain the S'Atra PitakaP^ "Next they 
made in ten myriads of verses the Vinaya Vibhdshd 
odstra to explain the Vinaya Pitaka; and afterwards 
they made in ten myriad of verses the Ahhidharma Tib- 
hdshd bdstra ^^ to explain the Ahhidharma Pitalca. 
Altogether they composed thirty myriad of verses in six 
hundred and sixty myriad of words, which . thoroughly 
explained the three Pitakas. There M^as no M^ork of an- 
tiquity^^* to be compared with {^placed above) their produc- 
tions ; from the deepest to the smallest question, they exa- 
mined all,^^^ explaining all minute expressions, so that 
their work has become universally known and is the 
resource of all students who have followed tliem. 

112 This definition of the UpetdSsa ^^ * -pi -ta-mO'pi -po -sha- lun. 

(^-_po-<«-8/io)iS^(as*ra, viz., a treatise to This work is generaUy caUed the 

explain the Mtra Pitaka (Su-ta- Ahhie^^^ma - mahdvibhdshd S'dstra. 

la-t^sang), confirms the explanation It was translated into Chinese by 

generaUj given of the whole class Hiuen Tsiang. It is said to be a 

of works so named. Burnoaf (In- commentary on K^ty^yaniputra's 

trod. Bud. Ind.j p. 58) regards the JMnaprtisthdnaJS'dgtjrLy belonging to 

term as equivalent to " instruction " the SarvltstivMa class of books. It 

or "explanation of esoteric doctrine." is in forty- three chapters {vargas). 

In Keplll the word is applied to the and consists of 438,449 Chinese 

Tantra portion of the Buddhist characters. See Bunyiu Nanjio*s 

writings. It is also used as an CatcUof/uet No. 1263. 
equivalent for Ahhidkarma. The ^i* Thousand ancient ; but is fo?cn 

Upadisa class of books is the twelfth an error ? 

in the duodecimal division of the ^^^ Literally, ** branches and leaves 

Northern School (Eitel, Handbook^ were investigated ; shallow and 

B. voc.) deep places fathomed." 



1S§ RECORDS OF WESTERN COUNTRIES, [book iit 

Kanislika-raja forthwith ordered these discourses to be 
engraved on sheets of red copper. He enclosed them in 
a stone receptacle, and having sealed this, he raised over 
it a st^pa with the Scriptures in the middle. He com- 
manded the Yakshas^^* to defend the approaches to the 
kingdom, so as not to permit the other sects to get these 
sdstras and take them away, with the view that those 
dwelling . in the country might enjoy the fruit of this 
labour.i^^ 

Having finished this pious labour, he returned with his 
army to his own capital.^^® 

Having left this country by the western gate, he turned 
towards the east and fell on his knees, and again bestowed 
all this kingdom on the priesthood. 

After Kanishka's death the Krittya race again as- 
sumed the government, banished the priests, and overthrew 
religion.^^^ 

The king of Himatala,^2o ^f ^j^g country of To-hu-lo 
(Tukh&ra), jvas by descent of the SS-kya race.^^^ In the 
six-hundredth year after the Mrvdna of Buddha, he Suc- 
ceeded to the territory of his ancestor, and his heart was 



1^* The Yakshas are supernatural be ** demons who dig out corpses/* 

beings employed to guard treasure or explained as "serfs " (persons 

or keep the way to a treasure, bought, hrUa). They are said to 

Sometimes they are regarded as be either Yakshakrityas or Manu-^ 

malevolent beings, but not so neces- shakrityas, the former being 

sarily. See General Cunningham, shaped like Yakshas, the latter 

St&pa of Bharhutj p. 20 ff. They like human beings. The Manusha- 

are represented in this work as krityas were those domestic slaves 

keeping the four gates of the stUpa. whom Madhy^ntika introduced into 

117 « With a view that they who Ka^mlr (Eitel, Handbook^ sub voc.) 

wished to study them should in the See also Cunningham, Anc. Geog, of. 

country [chung) receive instruction,'* ItuL, p. 93 ; and ante, note 94, p. 150, 
I cannot follow M. Julien's trans- ^^ Himatala, defined in the text 

lation. He seems to regard the as Sue-shan-kia, "under the snowy 

stdpa as a sanr/hdrdma or convent mountains " (see ante, p. 42, n. 1 39). 
in which instruction was given ; and ^^ ^ He was descended from one of 

he makes Kanishka give himself to the S^ya youths who were driven 

study. from their country for resisting the 

1^ That is, to the capital of invasion of Virtidhaka, the account 

Gandhltra. of which wiU be found in the sixth 

^ "9 "The law of Buddha." The book. Hiuen Tsiang's date places 

Kritiyas or Krityas are defined to him about 280 A.D. (note 97, ante)* > 



BOOK III.] KASMIR. 157 

deeply imbued with affection for the law of Buddha.^^^ 
Hearing that the Kritiyas had overthrown the law of 
Buddha, he assembled in his laud the most warlike 
{courageous) of his knights, to the number of three thou- 
sand, and under the pretence of being merchants laden 
with many articles of merchandise and with valuable 
goods, but having secretly concealed on their persons war- 
like instruments, they entered on this kingdom, and the 
king of the country received them as his guests with 
special honour. He "^^ then selected five hundred of these, 
men of great courage and address, and armed them with 
swords and provided them with choice merchandise to 
offer to the king. 

Then the king of Himatala, fliuging off his cap,^^* pro- 
ceeded towards the throne ; the king of the Kritiyas, terri- 
fied, was at a loss what to do. Having cut off the king's 
head, {the Icing of Himatala) said to the officers standing 
below, " I am the king of Himatala, belonging to Tukh§,ra. 
I was grieved because this low- caste ruler practised such 
outrages; therefore I have to-day punished his crimes; 
but as for the people, there is no fault to be found with 
them." Having banished the ministers in charge of the 
government to other states and pacified this country, he 
commanded the priests to return, and built a saiighdrdma, 
and there settled them as in old time. Then he left the 
kingdom by the western gate (pass), and when outside he 
bowed down with his face to the east, and <?ave in charity 
to the priesthood {the kingdom). 

As for the Kritiyas, as they had more than once 
been put down by the priests and their religion over- 
turned, in lapse of time their enmity had increased so 
that they hated the law of Buddha. After some years 

"^ " He planted his heart in the intended for clihangf it should be 

law of Buddha, and the streams of translated "flinging away his robe,'* 

his affection flowed into the sea of that is, the robe (or web of rich 

the law." cloth) that concealed the sword. If 

^23 That is, the king of Himatala. it be inaou, then it would be " fling- 

^-■* If the symbol in the text is ing away his cap." 



158 RECORDS OF WESTERN COUNTRIES, [book iil 

they came again into power. This is the reason why at 
the present time this kingdom is not much given to the 
faith and the temples of the heretics are their sole 
thought. 

About 10 li to the south-east of the new city and to 
the north of the old citv/^^ and on the south of a i^reat 
mountain, is a sanghdrdma with about 300 priests in 
it. In the it'A/pa {attached to the convent) is a tooth of 
Buddha in length about an inch and a half, of a yellowish- 
white colour ; on religious days it emits a bright light. 
In old days the Krittya race having destroyed the law of 
Buddha, the priests being dispersed, each one selected his 
own place of abode. On tliis occasion one ^ramana, wan- 
dering throughout the Indies to visit and worship the 
relics of Buddha (traces of the Holy One) and to exhibit 
his sincere faith, after a while came to hear that his 
native country was pacified and settled. Forthwith he 
set out on his return, and on his way he met with a 
herd of elephants rushing athwart his path through the 
jungle and raising a trumpeting tumult. The Sramana 
having seen them, climbed up a tree to get out of their 
way ; then the herd of elephants rushed down to drink^^^ 
at a pool and to cleanse themselves with the water ; then 
surrounding the tree, they tore its roots, and by force 
dragged it to the ground. Having got the Sramana, 
they put him on the back of one, and hurried off to 
the middle of a great forest, where was a sick elephant 
wounded {swollen with a sore), and lying on the ground 

^^ General Cunningham sajs and is now called Ptodrethdn, a Kas* 

Abu Kihtn calls the capital Adish- iniri corruption of Pur^n^dhishthelna, 

tan, which is the Sanskrit Adhish- or "the old chief city." — Anc. Geog. 

thana or " chief town ; " and that is Ind., p. 93. Conf. Troyer's Rdjatar- 

the present city of Siinagar, which diiginty tome i. p. 104, t. iii. pp. 336- 

was built by RS.ja Pravarasena 357 ; il^j^r^. J2ea., vol. xv. p. 19; Las- 

about the beginning of the sixth sen, Ind, Alt, vol. ii. p. 912. The 

century, and was therefore a com- mountain is Hariparvata or Hor- 

paratively new place at the time of parvat, now Takht-i-Suliman. 
Hiuen Tsiang's visit. The " old *^ Not to drink, but to draw in 

capital" was about two miles to the water and use it for cooling 

the south-east of Takht-i-SuIimjtn, themselves. 



BOOK III.] KA SMIR. 1 59 

at rest. Taking the hand of the priest, it directed it 
to the place of the huit, where a rotten (broken) piece 
of bamboo had penetrated. The Sramana thereupon drew 
out the splinter and applied some medicinal herbs, and 
tore up his garment to bind the foot with it. Another 
elephant taking a gold casket, brought it to the sick 
elephant, who having received it gave it forthwith to the 
Sramana. The Sramana opening it, found in the inside 
Buddha's tooth. Then all the elephants surrounding him, 
he knew not how to 2[et awav. On the morrow, bein^c a 
fast-day, each elephant brought him some fruit for his 
mid-day meal. Having finished eating, they carried the 
priest out of the forest a long way (some hundred li), and 
then they set him down, and, after salutation paid, they 
each retired. 

The Sramana comino; to the western borders of the 
country, crossed a rapid river ; whilst so doing the boat 
was nearly overwhelmed, when the men, consulting to- 
gether, said, " The calamity that threatens the boat is 
owing to the Sramana; he must be caiTying some relics 
of Buddha, and the dragons have coveted them." 

The master of the ship having examined (his goods), found 
the tooth of Buddha. Then the f^ramana, raising up the 
relic, bowed his head, and called to the N&gas and said, "I 
. now intrust this to your care ; not long hence I will come 
again and take it." Then declining to cross the river,^^? 
lie returned to the bank and departed. Turning to the river 
he sighed and said, " Not knowing how to restrain these 
NS.ga creatures has been the cause of my calamity." Then 
going back to India, he studied the rules of restraining 
dra<]rons, and after three vears he returned towards his 
native country, and having come to the river-side he built 
and appointed there an altar. Then the NS,gas brought 
the casket of Buddha's tooth and gave it to the Sramana ; 
the Sramana took it and brought it to this sanghdrama 
and henceforth worshipped it. 

^^ That is, he did not land on the other side, but went back in the boat. 



1 60 RECORDS OF WESTERN CO UNTRIES, [book iis 

Fourteen or fifteen li to the south of the 'sanghdrdnia is 
a little sanghdrdma in which is a standing figure of Ava- 
lokit^svara Bodhisattva. If any one vows to fast till he 
dies unless he beholds this Bodhisattva,. immediately from 
the image it comes forth glorious in appearance. • 

South-east of the little sanghdrdma about 30 li or so^ 
we come to a great mountain, where there is an old (ruined) 
sanghdrdma, of which the shape is imposing and the ma- 
sonry strong. But now it is in ruins ; there is only left 
pne angle where there is a small double tower. There 
are thirty priests or so, who study the Great Vehicle. 
This is where of old Safighabhadra, a writer of Mstras, 
composed the Shun-cMng-li-lun ^'^ {Nydydnusdra ^dstra) ; 
on the left and the right of the sanghdrdma are stupas 
where are enshrined the relics (saHras) of great Arhats. 
The wild beasts and mountain apes gather flowers to offer 
as religious oblations. Throughput the year they continue 
these offerings without interruption, as if it were a tradi- 
tional service. Many miraculous circumstances oqcur in 
this mountain. Sometimes a stone barrier is split across ; 
sometimes on the mountain- top there remain the traces 
of a horse ; but all things of this sort are only mistaken 
traces of the Arhats and Sr§,man^ras, who in troops fre- 
q^uent this spot, and with their fingers trace these figures, 
as if riding on horses or going to and fro (^m /oo^), and 
this has led to the difficulty in explaining these marks.^^ 

Ten li to the east of the sanghdrdma of Buddha's tooth, 
between tlie erases of a mountain to the north ^^^ is a small 

128 The sdstra composed by Seng- scure, seems to mean that the SrS- 
kia - po-t'o-lo (Sanghabhadra) was mantras who follow the Arhats, or 
caUed in the first instance Kiu-she-po- the Srim aneras who are Arhats (for it 
ZwTO, or "the ^(is^ra which destroys the appears from one of Asvaghosha's 
ibd«Aa like hail " (JcaraM). This title sermons {Abstract of Fov/r Lectures, 
was employed to denote the power p. 120) that a ^r^manera may arrive 
of the treatise to overturn the Abhi- at this condition), amuse themselves 
dhama-Msha Nostra composed by by tracing figures of horses on the 
Vasubandhu. The title was after- rocks, and therefore such traces 
wards changed by Vasubandhu him- have no meaning beyond this. 

self to Nyaydnusdra ^dstra {Shun- '^ That is, as it seems, a range of 
ehinrf-li~lun). See Book iv. iw/ra. mountains called the Northem 

129 This passage, which is ob- Itanye* 



BOOK III.] KASMIR, i6i 

sanghdrdnKX., In old days the great master of idstroLS 
called So-kin-ta-lo (Skaiidhila) composed here the treatise 
called Ghimg-sse-fdn-pi-^p'O'ShaP^ 

In the little convent is a stupa of stone about 50 feet 
high, where are preserved the sariras of the bequeathed 
body of an Arhat, 

In former times there was an Arhat whose bodily size 
was very great, and he eat and drank as an elephant. 
People said in raillery, " He knows well enough how to 
eat like a glutton, but what does he know of truth or 
error ?^' The Arhat, w^hen about to pass to Nirvdna, 
addressing the people round him, said, " Not long hence I 
shall reach a condition of anupadhiiesa (vnthoiit a rem- 
nant)}^'^ I wish to explain how I have attained to the ex- 
cellent law."^^* The people hearing him again laughed to- 
gether in ridicule. They all came together in an assembly 
to see him put to shame.^^* Then the Arhat spoke thus 
to the people : " I will tell you how, for your advantage, 
my previous conditions of life and the causes thereof. In 
my former birth I received, because of my desert, the body 
of an elephant, and I dwelt in Eastern India, in the stable 
of a king. At this time this country possessed a Shaman 
who went forth to wander through India in search of the 
holy doctrine of Buddha, the various sutras and sdstras 
Then the king gave me to the Shaman. I arrived in this 
country carrying on my back the books of Buddha. Not 
long after this I died suddenlv. The merit I had obtained 
by carrying these sacred books eventuated in my being 
born as a man, and then again I died as a mortal.^^^ But, 

131 Restored by Julien to Vib- (gnmndworh) by which this body 
Jid8M,-;praJcarana-pdda S'dstra, Conf. {i.e., I mysdf) arrived at this ex- 
Jour. Asiat, , ser. iv. torn. xiv. cellent condition, or law. 

No. 713; Bunyiu Nanjio'a Catalogue, ^^4 Jxilien regards this phrase (teh 

Nos. 1277 and 1292. skih) as equivalent to "success or 

132 Wou'yu-ni'pan, that is, a con- non-success." It seems, however, 
dition oi freedom fTQia the sicandhas. more agreeable to the context to 
Childers (Pdli Diet., p. 526). It translate it as here — ^to see him " get 
means perfect or complete Nir- loss," i.e., disgraced. 

vdna. See below, note 135. ^^s j ^jed "with remains ;** that 

is* I wish to relate the steps is, I died, but was destined to be re* 

VOL. L L 



i62 RECORDS OF WESTERN COUNTRIES, [book iri 

thanks to the merit I possessed, I soon (was horn in the 
same condition, and) assumed the colbured clothes of a 
hermit. I diligently set after the means of putting ofif 
{the shacMes of eodstence), and gave myself no repose. 
Thus I obtained the six supernatural powers and cut off 
my connection with the three worlds. However, when I 
eat I have preserved my old habits, but every day I mode- 
rate my appetite, and only take one-third of what my body 
requires as nourishmeub." Although he thus spoke, men 
were still incredulous. Forthwith he ascended into the 
air and entered on the Samddhi called the brilliancy of 
flame. From his body proceeded smoke and fire,^^^ and 
thus he entered Nirvana; his remains {bones) fell to the 
earth, and they raised a stupa over them. 

Going north-west 200 li or so of the royal city, we come 
to the sanghdrdma called " Mai-lin." ^^^ It was here the 
master of sdstras called Piirna^^^ composed a commen- 
tary on the Vihhdshd Sdstra. 

To the west of the city 140 or 150 li there is a great 
river, on the borders of which, to the north, resting on the 
southern slope of a mountain, is a sanghdrdma belonging 
to the MahS^samghtka (Ta-chong-pu) school, with about 
100 priests. It was here in old time that Fo-ti-la (B6d- 
hila),^^^ a master of Mstras, composed the treatise Tsih- 
chin-lun}^^ 

From this going south-west, and crossing some moun- 
tains and traversing many precipices, going 700 li or so, 
we come to the country Pun-nu-tso (Piinach). 

bom, not bavin g got rid of the 5^an- Julien doubtfully restores mai-lin 

dhas, or "conditions of individual to Vikritavana. 

existence." In Note. 1 32 above, we ^^ In Chinese, Yuen-mun. 

find just the opposite phrase, " Wou ^^ I have adopted this restora- 

t/«," i.e., "without remains." Ju- tion from JuHen. The Chinese 

lien has omitted this passage. symbols might also be restored to 

'^'^ This kind of miracle is fre- Buddhatai-a. 

quently named in Buddhist books. '^" The Tsih-chin-lun is restored 

Seefo&Jio-hmg-isan-linffi v. I353ff. by Julien doubtfully to Tattvasail- 

'^ I adopt mm lin from Julien. chaya S'dstra. This treatise be- 

In my text the svmbol appears to 1 e longed to the Mahdsanghika coUec- 

skanfff but there may be a misprint, tion. 



BOOK III.] HO-LO'SHE'PU'LO—RAyAPURL 163 

PUK-NU-TSO [PTJKACH]. 

This kingdom ^*^ is about 2000 11 iii circuit, with many 
mountains and river- courses, so that the arable land is very 
contracted. The seed is sown, however, at regular intervals, 
and there are a quantity of flowers and fruits. There are 
many sugar-canes, but no gTapes. Amalas,^*^ UdumbaTas, 
Mochas, &c., flourish, and are grown in large quantities 
like woods ; they are prized on account of their taste. 
The climate is warm and damp. The people are brave. 
They wear ordinarily cotton clothing. The disposition of 
the people is true and upright; they are Buddhists.^^^ 
There are five sanglidrdmas, mostly deserted. There is 
no independent ruler, the country being tributary to 
Kasmir. To the north of the chief town is a sanghdrdma 
with a few priests. Here there is a stupa which is cele- 
brated for its miracles. 

Going south-east from this 400 li or so, we come to 
the kingdom of Ho-lo-slie-pu-lo (Eajapuri). 

Ho-LO-SHE-PU-LO [EijAPURl]. 

This kindgom ^^* is about 4000 li in circuit ; the capital 
town is about 10 li round. It is naturally very strong, 
with many mountains, hills, and river-courses, which 
cause the arable laud to be contracted. The produce 
therefore is small. The climate and the fruits of the soil 
are like those of Pun-nu-tso. The people are quick and 
hasty ; the country has no independent ruler, but is sub- 
ject to Ka^mtr. There are ten sanghdrdmas, with a very 
small number of priests. There is one temple of DSvas, 
with an enormous number of unbelievers. 

1*^ Funacha, or Punach, is de- ^*^ An-mo-lo is Myrobalan emUicOf 

scribed by Cunningham [Anc. Geog., and Meu-che, the plantain. 

128) as a smaU state, called Punats "* They have faith in the three 

by the Ka^mlris, bounded on the gems. 

west by the Jhelam, on the north ^** Identified by Cunningham 

by the Pir Panchgll range, and on with the petty chiefship of R^jaurl 

the east and south-east by the small or lUjapuri, south of Kasmir and 

state of R^jaurl. south-east of Punach [op. cit, p. 129). 



i64 RECORDS OF WESTERN COUNTRIES, [bookul 

From the country of Lau-po till this, the men are of a 
coarse appearance, their disposition fierce and passionate, 
their language vulgar and uncultivated, with scarce any 
manners or refinement. They do not properly belong to 
India, but are frontier people, with barbarous habits. 

Going south-east from this, descending the mountains 
and crossing a river, after 700 li we come to the kingdom 
of Tsih-kia (Takka). 



END OF BOOK IIL 



( i65 ) 



BOOK IV. 

Relates to fifteen countries, viz.^ (i) Tseli-lda ; (2) Ohi-na* 
!PO-ti; {^yGUe-lavrfO'lo; (4) KHtUu-to ; (5) She-to-fzirlo ; 
(6) Fo-li-ye4o4o; (7) Mo^Vrlo ; (8) Sa-fa-ni-sM-fOrlo; 
(g) Su'lo-kin-na; {10) Mo-ti-jpVrlo ; (i i) Po-lo-ki-mo-pic4o ; 
(12) Kiu-pi-sliwong-na ; (13) ^O-hi-chi-ta-lo / (i 4) Fi-lo-shan' 
iia ; \r^) Kie-pi-ta, 

I. Kingdom OF TsiTH-KiA (Takka). 

This kingdom^ is about 10,000 li in circuit. On the east 
it borders on tlie river Pi-po-che (VipS,^!);^ on the west 
it borders on the Sin-tu river. The capital of the country 
is about 20 li in circuit. The soil is suitable for rice and 
produces much late-sown corn. It also produces gold, 

^ Takkad^^a, the country of the (Cunningham's Anc Geog.^ map vi., 

B^hlkas, is named in the Rdja- compared with Elpbinstone's map 

tarangini (v. 150), and said to be a {India) ; on this last map the trade 

part of the kingdom of Gurjjara, route is so marked). In the trans- 

which Raja AlakhS-na was obliged lation of Hwui-lih, M. Julien has 

to cede to Kasmir between the years made the distance from Rajapuri to 

883 A.D. and 901 A.D. iGunningham, TchSka to be 200 li (p. 96) ; it 

Georf,, 149). The Takkas were a should be 700 li, as in the original, 

powerful tribe living near the Che- He has also translated how jik by 

n4b, and were at one time the undis- to-morrow (lendemain), instead of 

puted lords of the Pan j^b. The king- the day after the moi'row, 
dom of Tsih-kia is probably, there- ^ The Vipds^ or Vip^t, the Biyas 

fore, that of the Takkas. Asiat, Res.), river, the most eastern of the five 

vol. XV. pp, 108 f. ; Lassen, 7. A, vol. rivers of the Pan jab, the Hyphasis 

i.p. 973. Julien restores it to Tcheka. ('Tracts) of Arrian {AnaK, lib. vi. 

ItseemsthatHiuenTsiangkepttothe c. 8, Ind., cc. 2, 3, 4 j Diodoros, lib. 

south-west fromRflijapuri, and crossed xvii. c. 93). Pliny (lib. vii. c. 17, 

the Chen4b after two days' march near 21) and Curtius (lib. ix. c. i) call it 

the small town of Jammu or Jambu Hypasis, and 3E*tolemy (lib. vii. c. 

(perhaps the Jayapura of Hwui-lih), i. 26, 27) has BijSacrts, while Strabo 

and then pressed on the next day to has*Txawy. ItrisesintheHimMaya, 

the town of Sdkala, where he arrived and, after a course of about 220 

ifche day after. The distance would miles, joins the Satlaj south-east of 

thus be about 700 li, or 140 miles Amfttsdr. 



i65 RECORDS OF WESTERN COUNTRIES, [book i v. 

silver, tlie stone called teou,^ copper and iron. The climate 
is very warm, and the land is subject to hurricanes. The 
people are quick and violent, their language coarse and 
uncultivated. For clothing they wear a very shining 
white fabric which they call kiau-che-ye {Kausiya, silk), 
and also morning-red cloth (cEau hia),^ and other kinds. 
Few of them believe in Buddha ; many sacrifice to the 
heavenly spirits (Divas and spirits). There are about ten 
sanghdrdmas and some hundreds of temples. There were 
formerly in this country many houses of charity {goodriess 
or happiness — Punyaidlds) for keeping the poor and the 
unfortunate. They provided for them medicine and food, 
clothing and necessaries; so that travellers were never 
badly off. 

To the south-west of the capital about 14 or 15 li we 
come to the old town of Sakala ^ (She-kie-lo). Although 

5 The teou-shih, of which such fre- AU., vol. i. p. 80 1. 6d,kala has been 

quent mention is made by Hiuen identified by General Cunningham 

Tsiang, is said to be a compound of with S^nglawjlla-Tiba, to the west of 

equal parts of copper and calamine of the RS.vi {Anc. Geog. of Indian p. 

(silicate of zinc). See Julien in loc.f 180). The capital of the country is 

n. 2. Medhurst {Diet. s. v.) calls not named by Hiuen Tsiang. Itap- 

it " native copper." pears from Hwui-Hh that the pilgrim 

^ The chaU'hia robe. This may went straight to S4kala, and did not 

mean either court-red or naoniing- visit the capital. He places it 14 or 

red; it may refer to its colour, but 1 5 li to the north-east of Sakala. Al- 

more probably to its lightness. We though the route taken is differently 

should have expected a phonetic described in " the Life " and in the 

combination in this name, as in the Si-7/u-hi, yet in the main it is sufl5- 

preceding, viz., KamSya, but chau- ciently clear. After leaving Kllja- 

kia has no phonetic value, although puri the pilgrim travels south-west 

it might be compared with the San- for two days, and, crossing the Che- 

skrit ^silhskima), nib, he lodged for one night in a 

* Sikala. Panini {iv. 2, 75) has temple belonging to the heretics just 

S3,nkala, the ^dyyoKa of Arrian outside Jayapura. The second day 

{Anab. Alex., lib. v. a 22), and pro- after leaving this town (direction 

bably the same place as Ptolemy not given) he arrived at Sakala. 

(lib. vii. c. i. 46) designates by Sa- Proceeding a little way to the east- 

7aXa 7} Kal 'EWvdrjfiia, Sstkala occurs ward of a town called Ndrasirii ha (the 

in the Makdbhdrata (ii. 1 196, viii. situation of which is not given, but 

2033) as the capital of the Madras, was probably a short distance east 

Bumouf, Introd.f pp. 559 f.; Tnd, of Sakala), he was robbed by bri- 

ATtt,, vol. i. pp. 22 f. ; Wilson, Ai^na gands and lodged in a neighbouring 

AtU., pp. 196 f. ; As, Res.^ vol. xv. pp. village ; starting from which on the 

107 f. ; J.A.S. Ben., vol. vi. pp. 57 f. ; next day, he passed the frontiers of 

Lassen, Zezfecifi./. d, K, d. Morg., vol. the kingdom of Takka, and reached 

i.p. 353, vol. iii. pp. 1541,212; Ind. a large town with many thousand 



BoOKivJ rSEH-KIA—TAKKA. 167 

its walls are tlirown down, the foundations are still firm 
and strong. It is about 20 11 in circuit. In the midst 
of it they have built a little town of about 6 or 7 li in 
circuit; the inhabitants are prosperous and rich. This 
was the old capital of the country. Some centuries ago 
there was a king called Mo-hi-lo-kiu-lo (Mahirakula),^ 
who established his authority in this town and ruled 
over India, He was of quick talent, and naturally brave. 
He subdued all the neighbouring provinces without ex- 
ception.'^ In his intervals of leisure he desired to examine 
the law of Buddha, and he commanded that one among 
the priests of superior talent ^ should wait on him. Now 
it happened that none of the priests dared to attend to 
his command. Those who had few desires and were con- 
tent, did not care about distinction ; those of superior 
learning and high renown despised the royal bounty 
{glitter). At this time there was an old servant in the 
king's household who had long worn the religious gar- 
ments. He was of distinguished ability and able to enter 
on discussion, and was very eloquent. The priests put 
him forward in answer to the royal appeal. The king 
said, "I have a respect for the law of Buddha, and I 

inhabitants. This was probably river (op. dtj p. 201). But, at any 
Labor, the old Lohawar (the !R4vl rate, such a situation agrees with 
was evidently the boundary de facto the next measurement of 140 or 150 
of Takka). He remained here one li to Jalandhar. We should thus 
month, and then proceeding east- have a total of 660 li (132 miles) 
ward, he arrived at the capital of a eastward from Si.kala to Jdlandhara, 
country Chinapati, 500 li from S^- which is as nearly as possible correct 
kala. This was probably the large as projected on General Cunning- 
old town of Patti, 10 miles to the ham's map {op. cit. No. vi.) 
west of the Biyas river. About 10 * For Mahirakula, see arite^ Book 
miles south-west of this (the Si-yu- iii. n. i. The interpretation of the 
ki has 500 li by mistake for 50) was name is given by the Chinese editor 
a monastery; this woul,d place us as 2^a-t*o,i.c.," great tribe or family;" 
at the point of the confluence of the but moAira or mihira signifies " the 
Biyas and Satlaj rivers. The ques- sun ; " it should therefore be " the 
tion to be settled is whether at this family of the sun." 
point there is a mountain or a hill "^ The kingdoms of the neighbour- 
round which for a distance of 20 li ing districts all submitted to him. 
monasteries and atupas could be ** Or "eminent virtue;" but tik 
grouped. General Cunningham (virtue) refers to general gifts or 
speaks of this neighbourhood as con- endowments, 
stituting the sandy bed of the Biyas 



i68 RECORDS OF WESTERN COUNTRIES. fsooKiv/ 

invited from far any renowned priest (to came and imstruct 
me)y and now the congregation have put forward this 
servant to discuss with me. I always thought that 
amongst the priests there were men of illustrious ability ; 
after what has happened to-day what further respect can 
I have for the priesthood ? *' He then issued an edict to 
destroy all the priests through the five Indies, to over- 
throw the law of Buddha, and leave nothing remaining. 

B§,Mditya^-r&ja, king of Magadha, profoundly honoured 
the law^ of Buddha and tenderly nourished his people. 
Whea he heard of the cruel persecution and atrocities of 
Mahirakula (Ta-tso), he strictly guarded the frontiers of his 
kingdom and refused to pay tribute. Then Mahirakula 
raised ^n army to punish his rebellion. B§,l&ditya-r§ja, 
knowing his renown, said to his ministers, *'I hear that 
these thieves are coming, and I cannot fight with them 
{their 'troops)) by tlie permission of my ministers I will 
conceal my poor person among the bushes of the morass." 

Having said this, he departed from his palace and 
wandered through the mountains and deserts. Being very 
much beloved in his kingdom, his followers amounted to 

8 BMaditya, explained by yeou the initial date of the G-upta period ; 
y*A, i.c., the young sun or the rising if it is placed, as Dr. Oldenberg 
g«n. Julien translates It too literally, {Iind. Antiq., vol. x. p. 321) suggests, 
*'le soleil des enfants." Julien has A,D. 319, then the reign of Buddha- 
observed and corrected the mistake gupta will have to be brought down 
in the note, where the symbol is wa«. 125 years later, and he would be 
for yeou. With respect to the date reigning 493 A.D. j in this case B^ld- 
of B^Mitya, who was contemporary ditya would be on the throne too 
with Mahirakula who put Simha, the late for the date of Simha, who was 
twenty-third Buddhist patriarch, to certainly many years before Buddha- 
death, we are told that he was agrand- dharma (the twenty-eighth patri- 
son of Buddhagupta (Hwui-lih, p. arch), who reached China a.d. 520. 
150, Julien's trans.), and according The earlier date harmonises with 
to General Cunningham (Archcvolo t. the Chinese records, which state that 
Sut^'ey, vol. ix. p. 2 £ ) Buddhagupta a Iiife of Vasubandhu, the twenty- 
was reigning approximately a.I). 349, first patriarch, was written by Ku- 
and his silver coins extend his reign m^rajiva a.d. 409, and also that a 
to A.D. 368. His son was Tatha- history of the patriarchs down to 
gatagupta, and his successor was Simha, whom we place hypothetical! y 
Balil<iitya. Allowing fifty years for about 420 A.D., was translated iu 
these reigns, we arrive at 420 A.D, China^ A.D. 472 ; both these state- 
for the end, probably, of Bahi,dity£i's ments are possible if the date pro- 
reign. This, of course, depends on posed be given to Bsiladitya. 



BOOK I v.] TSEH-KIA-^TAKKA. 169 

many myriads, who fled with him and hid themselves in 
the islands ^^ of the sea. 

Mahirakula-rSja, committing the army to his younger 
brother, himself embarked on the sea to go attack BalS,- 
ditya. The king guarding the narrow passes, whilst the 
light cavalry were out to provoke the enemy to fight, 
sounded the golden drum, and his soldiers suddenly rose 
on every side and took Mahirakula alive as captive, and 
brought him into the presence {of Bdldditya), 

The king Mahirakula being overcome with shame at 
his defeat, covered his face with his robe. B§.l^ditya 
sitting on his throne with his ministers round him, 
ordered one of them to tell the king to uncover himself as 
he wished to speak with him. 

Mahirakula answered, "The subject and the master 
have changed places ; that enemies should look on one 
another is useless ; and what advantage is there in seeing 
my face during conversation ? " 

Having given the order three times with no success, 
the king then ordered his crimes to be published, and said, 
" The field of religious merit connected with the three 
precious objects of reverence is a public ^^ blessing ; but 
this you have overturned and destroyed like a wild 
beast. Tour religious merit is over, and unprotected by 
fortune you are my prisoner. Your crimes admit of no 
extenuation and you must die/* 

At this time the mother of BalMitya was of wide cele- 
brity on account of her vigorous intellect and her skill in 
casting horoscopes. Hearing that they were going to kill 
Mahirakula, she addressed B&llditya-rija and said, " I 
have understood that Mahirakula. is of remarkable beauty 
and vast wisdom. I should like to see him once." 

Baladitya-rija (Yeou-jib) ordered them to bring in Mahi- 
rakula to the presence of his mother in her palace. Then 

she said, " Alas ! Mahirakula, be not ashamed ! Worldly 

♦ 

^^ It may be translated, " an 1* Belonging to the world or crea- 
island of the sea.^* tures born in the world. 



I70 RECORDS OF WESTERN COUNTRIES, [book m 

things are impermanent; success' and discomfiture follow 
one another according to circumstances. I regard myself 
as your mother and yoii as my son ; remove the covering 
from your face and speak to me/' 

Mahirakula said, " A little while ago I was prince of a 
victorious country, now I am a prisoner condemned to 
death. I have loiSt my kingly estate and I am unable to 
offer my religious services ; ^^ 1 am ashamed in the presence 
of my ancestors and of my people. In very truth I am 
ashamed before all, whether before heaven or earth. I 
find no deliverance.^ Therefore I hide my face with my 
mantle," The mother of the king said, " Prosperity or the 
opposite depends on the occasion ; gain and loss come in 
turn. If you give way to events (things), you are lost; 
but if you rise above circumstances, though you fall, you 
may rise again. Believe me, the result of deeds depends 
on the occasion. Lift the covering from your face and 
speak with me. I may perhaps save your life." 

Mahirakula, thanking her, said, " I have inherited a 
kingdom without having the necessary talent for govern- 
ment, and so I have abused the royal power in inflicting 
punishment; for this reason I have lose my kingdom. 
But though I am in chains, yet I desire life if only for a 
day. Let me then thank you with uncovered face for 
your offer of safety." Whereupoii he removed his mantle 
and showed his face. The. king's mother said, "My son 
is well-favoured ;^* he will die after his years are accom- 
plished." Then she said to BalMitya, " In agreement 
with former regulations, it is right to iorgive crime and 
to love to give life. Although Mahirakula has long accu- 
mulated sinful actions, yet his remnant of merit is not 
altogether exhausted. If you kill this man, for twelve 

12 The ancestral sacrifices. ^* This is an obscure sentence ; 

^* Perhaps a better translation Julien translates it " have a care for 

would be : " In truth I am ashamed ; yourself : you must accomplish the 

whether I cast my eyes downward termi of your life." 

or upward, in heaven or earth I am / . 
unable to find deliverance." 



BOOK IV.] TSBH'KIA'-TAKkA. ' 171 

years you will see liim with his pale face before you. I 
gather from his air that he will be the king of a small 
country ; let him rule over some small kingdom in the north/' 

Then BS,Mditya-r§ja, obeying his dear mother's command, 
had pity on the prince bereft of his kingdom; gave him 
in marriage to a young maiden and treated him with ex- 
teme courtesy. Then he assembled the troops he had left 
and added a guard to escort him from the island. 

Mahirakula-raja's brother having gone back, estab- 
lished himself in the kincjdom. Mahirakula havinoj lost 
his royal estate, concealed himself in the isles and deserts, 
and going northwards to Ka^mir, he sought there an 
asylum. The king of KaSmlr received him with honour, 
and moved with pity for his loss, gave him a small terri- 
tory and a town to govern. After some years he stirred 
up the people of the town to rebellion, and killed the king 
of Ka^mlr and placed himself on the throne. Profit- 
ing by this victory and the renown it got him, he went to 
the west, plotting against the kingdom of GandhS-ra. He 
set some soldiers in ambush and took and killed the king. 
He exterminated the rojal family and. the chief minister, 
overthrew the siupas, destroyed the sanghdrdmas, alto- 
gether one thousand six hundred foundations. Besides 
those whom his soldiers had killed there were nine hun- 
dred thousand whom he was about to destroy without 
leaving one. At this time all the ministers addressed 
him and said, "Great king I your prowess has gained 
a great victory, and our soldiers are no longer engaged in 
conflict. Now that you have punished the chief, why 
would you charge the poor people with fault ? Let us, in- 
significant as we are, die in their stead." 

The king said, " You believe in the law of Buddha and 
greatly reverence the mysterious law of merit. Your 
aim is to arrive at the condition of Buddha, and then you 
will declare fully, under the form of Jdtahas}^ my evil 

-5 That is to say, when they had science they would in future ages de» 
arrived at the condition of ©iftni- dare how Mahirakula was suffering 



172 RECORDS OF WESTERN COUNTRIES. [Book iv. 

deeds, for the good of futute generations. Now ; go back 
to your estates, and say no more on the subject." 

Then he slew three ten myriads of people of the first 
rank by the side of the Sin-tu river; the same number 
of the middle rank he drowned in the river, and the same 
number of the third rank he divided among his soldiers 
(as slaves). Then he took the wealth of the country he; 
had destroyed, assembled his troops, and returned. But 
before the year was out he died,^^ At the time of his 
death there was thunder and hail and a thick darkness ; 
the earth shook and a; mighty tempest raged. Then the 
holy saints said in pity, " For having killed countless vie-; 
tims and overthrown the law of Buddha, he has now 
fallen into the lowest hell,^'' where he shall pass endless 
ages of revolution." ^® 

In the old town of Sakala (She-ki-lo) is a sang^ 
Jidrdma with about lOO priests, who study the Little 
Vehicle. In old days Vasubandbu (Shi-t'sin) Bodhisattva 
composed in this place the treatise called Shing-i4ai 
(Paramdrtliasatya odstra). 

By the side of the convent is a- stiApa about 200 feet 
high ; on this spot the four former Buddhas preached the 
law, and here again are the traces of their walldng to and 
fro (hing-liing). 

To the north-west of \\\q sangJiardma 5 or 6 li is a 
st4/pa about 200 feet high built by A^6ka-raja, Here, also 
the four past Buddhas preached. 

i About 10 li to the north-east of the new capital we 
come to diSt'Apci oi stone aboun 200 feet in height, built 
by AsSka. This is where Tathdgata, when he was going 

under some form of birth or other, It is the lowest of the places of 

in consequence of his evil deeds, torment* See Catena of Buddhist 

This was one of the methods of Sayptures,, p. 59« 
Buddha's teaching. ^ '^ This may also mean that hia 

^^ The expression <5« fo means "to torments ^yen then, i.e., after this 

wither away like a falling leaf." punishment, would not be finished. 

^' The lowest hell is the Wu-kan- The Buddhist idea of the suffering 

ti-yuh, the hell without interval in Avichi was not connected with 

{dv'tchi)i «.e., without interval of its eteinal duration. See Eitel, 

rest, a place of incessant torment^ Handbook, mhyoo^. 



BOOK IV.] CHI-NA-PO'TI^CHINAFATlr 173 

northward on his work of conversion, stopped ia , the 
.middle of the road. In the records of India {In-tu-hi) it 
is said, "In i\i\B st'A'pa are many relics; on holidays they 
emit a briorht lif]jht." 

Prom this ^^ going east 500 li or so, we come to Chi- 
na-po-ti (Chinapati) country. 

Chi-ka-po-ti (ChInapati).^^ 

This country is about 2000 H in circuit. The capital is 
about 14 or 1 5 li round. It produces abundant harvests ; ^^ 
the fruit trees are thinly scattered. The people are con- 
tented and peaceful; the resources of the country are 
abundant. The climate is hot and humid ; the people are 
timid and listless. They are given to promiscuous study, 
and there are amongst them believers and the contrary. 
There are ten sanghdrdmas and eight D^va temples. 

Formerly, when Kanishka-rSja was on the throne, his 
fame spread throughout the neighbouring countries, and 
his military power was recognised by all. The tributary 
princes^ to the west of the (Yellow) Eiver, in recogni- 
tion of his authority, sent hostages to him. Kanishka- 
rSja having received the hostages, he treated them with 
marked attention. During the three seasons of the year 

^^ That is, from SSpkala j not from and very old town called Patti or 

the large city (Lahor) on the fron- Pati, 10 miles to the west of the 

tiers of Takka, as V. de St. Martin Biyas river and 27 to the north-east 

states {M^moire, p. 330). of Kasur, appears to suit the 

^ The country of Ohinapati ap- measurements and bearings as 

pears to have stretched from the nearly as possible {Anc. Geog, Ind., 

R^vt to the Satlaj. General Cun- p. 200). It is unfortunate, how- 

ningham places the capital at Chine ever, that the distances in General 

or Chinigari, ii miles north of Cunningham's maps in the Anc, 

Amyltsar {Arch. Survey, vol. xiv, p. Geog. of Ind,, and the volume of the 

.54). This situation does not agree Jrch. Survey do not agree. 
with the subsequent bearings and ^ Literally, sowing and reaping 

distances. It is, for example, some are rich and''5[)roductive. 
60 miles (300 li) north-west from 22 j translate it thus after Julien, 

Sultanpur (TItmasavana) instead of as there is some obscurity in the 

10 miles (50 li) : moreover, J^lan- text. It might, perhaps, be rendered 

dhara bears south-east from Chin§ "the united tribes of the Fan 

instead of north-east, and the dis- people." The Pan were Tibetans or 

tance is nearly 70 miles instead of associated tribes. 
28 or 30. The situation of the large 



174 RECORDS OF WESTERN COUNTRIES, [book iv, 

he appointed them separate establishments, and afforded 
them special guards of troops.^ This country was the 
residence of the hostages. during the winter. This is the 
reason why it is called Chinapati,^* after the name of the 
residence of the hostages. 

There existed neither pear nor peach in this kingdom 
and throughout the Indies until the hostages planted them, 
and therefore the peach is called Ghindni, and the pear is 
called GMnardjaputraj^ For this reason the men of this 
country have a profound respect for the Eastern land. 
Moreover {when they saw me) they pointed with their 
fingers, and said one to another, " This man is a native of 
the country of our former ruler.^ 

To the south-east of the capital 500 ^^li or so, we come 
to the convent called Ta-mo-su-fa-na {dark foresty i.e., Ta- 
masavana). There are about 300 priests in it, who study 
the docrine of tlie SarvS,stiv&da school. They (the congre- 
gation) have a dignified address^ and are of conspicuous 
virtue and pure life. They are deeply versed in the teach- 
ing of the Little Vehicle. The 1000 Buddhas of the Bhad- 
rakalpa will explain, in this country, to the assembly of 
the D^vas the principles of the excellent law. 

Three hundred years after the Mrvdna of Buddha the 



23 Literally, **four soldiers stood ^ That is, of Kanishka and his 

on guard/' i.e., they had four soldiers associates. They belonged to the 

outside their quarters to protect GrushUn tribe of the Yuei-chi, who 

them. came originally from the borders of 

^ Rendered in a note ** ^an^r/wwr/, China. See ante, p. 56, n. 200. 

t. e., " lord of China ; " this seems to ^ In the life of Hiuen Tsiang by 

show that Pati is the right restora- Hwui-lih, the distance given from 

tion of po-ti (compare Cunningham, the capital of Chlnapati to the con- 

Arck. Swi^v. of India, vol. xiv. p. 54). vent of "the dark forest" is 50 li 

The fact of the name China being (Book ii. p. 102, Julien*s transla- 

given to this country on account of tion). This is probably the correct 

the hostages confirms Uhe restoration distance : the 500 11 in the text is 

of Ckaraka to Serikay afite. Book L an error of the copyist. The con- 

p. 57, n. 203. vent is fixed by General Cunning- 

^ Cunningham remarks that there ham at SfUtanpur or Dalla Sultan- 
can be no doubt of the introduction pur. It is one of the largest towns 
of the China peach, as in the north- in t^he J^Flandhara Boab [op. cit, p. 
west of India it is still known by 55). 
that name {op. cit, p. 54)* 



BOOK IV.] CHE-LAN'TO-LO'-'JALANDHARA, 175 

"master of sdstras called Katyayana composed here the 
Fa-chi-lun (Abhidharmajndna^asthdTia ^dstrd).^ 

Ill the convent of the dark forest there is a stiH/pa about 
200 feet high, which was erected by A^oka-rSja. By its 
side are traces of the four past Buddhas, where they sat 
and walked. There is a succession of little stllpas and 
large stone houses facing one another, of an uncertain 
number ; here, from the beginning of the kalpa till now, 
saints who have obtained the fruit (ofArhats) have reached 
Nirvdna, To cite all would be difficult. Their teeth and 
bones still remain. The convents gird the mountain ^^ for 
about 20 li in circuit, and the stiXpas containing relics 
of Buddha are hundreds and thousands in number; they 
are crowded together, so that one overshadows the other. 

Going north-east from this country, 140 or 150 li, we 
come to the country of Che-lan-ta-lo (Jalafidhara). 

Che-lak-t'o-lo (JIlandhaiu). 

This kingdom ^^ is about looo li from east to west, and 
about 800 li from north to south. The capital is 12 
or 13 li in circuit. The land is favourable for the cultiva- 

28 This work was translated into teeth and bones stiU exist around 

Chinese by Sanghadeva and an- the sanghltrania ; " or, if the second 

other in a«d. 383. Another trans- reading be adopted, the rendering 

lation was made by Hiuen Tsiang would be " the teeth and bones 

A.D. 657. If the usual date of Bud- still exist all round, from {yau) the 

dha's iV^in;(i»a be adopted (viz., 400 kia-lan, for a circuit of 20 li," &c. 

years before Kanishka), Kdty^yana Perhaps the first correction is prefer- 

would have flourished in the first able. I am satisfied the reading, as 

century or about 20 B.c. See Weber, it is, is corrupt. 

Sansh Liter. , p. 222. His work was ^ Jalandhara, a well - known 

the foundation of the Ahkidharma- place in the Panjltb (lat. 31' 19' N., 

mahdvibhdshd S'ttstra, composed dur- long. 75* 28' E. ) We may therefore 

ing the council under Kanishka. (See safely reckon from it in testing 

Bunyiu Nanjio, Catalogue of Bud- Hiuen Tsiang's figures. Prom Sul- 

dhiat Tripit, No. 1263). t^npur to Jalandhara is as nearly as 

^ There is probably a false read- pos.sible 50 miles north-east. Hiuen 

ing in the text, either (i) S?ian, a Tsiang gives 150 or 140 li in the 

mountain, is a mistake for sangf same direction. Assuming the 

which would give us sang-kia-laUy capital of Chinapati to be 50 li 

"saAghlirama," instead of Iciadan, north-west of Sultanpur, that dis- 

or else (2) skan is for yau, a very tance and bearing would place us 

common misprint. In the first case on the right bank of the Biyaii 

the translation would then be "the river, near the old town of Patti, 



176 RECORDS OF WESTERN COUNTRIES, [book iv. 

tion of cereals, and it produces much rice. The forests 
are thick and umbrageous, fruits and flowers abundant. 
The climate is warm and moist, the people brave and 
impetuous, but their appearance is common and rustic. 
The houses are rich and well supplied. There are fifty con- 
vents, or so ; about 2000 priests. They have students both 
of the Great and Little Vehicle. There are three temples 
of D^vas and about 500 heretics, who all belong to the 
Vk&aipatas (ciTider'Sp^inMed),. 

A former king of this land showed great partiality for 
the heretics, but afterwards, having met with an Arhat 
and heard the law, he believed and understood it. There- 
fore the king of Mid-India, out of regard for his sincere 
faith, appointed him sole inspector of the affairs of reli- 
gion (the three gems) throughout the five Indies. Making 
light of party distinctions {this or that), with no preference 
or dislike, he examined into the conduct of the priests, and 
probed their behaviour with wonderful sagacity. The 
virtuous and the well-reported of, he reverenced and 
openly rewarded; the disorderly he punished. Where- 
ever there were traces of the holy one (or, oiies), he built 
either stupas or sanghdrdmas, and there was no place 
within the limits of India he did not visit and inspect. 

Going north-east from this, skirting along some high 
mountain passes and traversing some deep valleys, folio w- 

Keckoning back to l^^kala, the dis- ment, and that the great work of 

tance (Cunningham's Anc, Geog» the council was to write a com- 

Ind.j map vi.) is just lOO miles mentary on his idstra, would so 

north of west. Hiuen Tsiang gives far be in accord with the statement. 

500 li west. From this it seems Hiuen Tsiang on his return journey 

that the computation of^rc 11 to the was accompanied to Jalandhara by 

mile is, in this part of India at Udita, the king of North India, 

least, a safe one. For a fuU ac- who made this his capital (Vie, p. 

count of Jalandhara and its impor- 260). Shortly after this a Shaman, 

tance, see Cunningham (op. eib,, pp. Yuan-chin, from China stopped here 

137 ff.) It is sometimes stated four years, studying Sanskrit with 

that the council under Kanishka the Mnng king, perhaps the same 

was held in the JMandhara convent, Udita (/. R. A. S.t N.S., vol. xiii. p. 

that is^ the TSniasavana Sanghafc- 563). The way through Kapisa was 

rS.ma (V. de St. Martin, Memoir e, shojrtly after this time (664 A.D.) 

P; 333"-) The fact that K&ty&yana occupied by the Arabs (op. cit.^ p. 

lived and wrote in this establish- 564). 



BOOK. IV.] K'JU'LU-TO-^KULUTA. 177. 

ing a dangerous road, and crossing m^ny ravines, going 
700 li or so, we come to the country of K'iu-lu-to 
(Kuluta). 

K'lU-LU-TO (KULtTA). 

This country^^ is about 3000 li in circuit, and sur- 
rounded on every side by mountains. The chief town is 
about 14 or 15 li round. The land is rich and fertile, and 
the crops are duly sown and gathered. Flowers and fruits 
are abundant, and the plants and trees afford a rich vege- 
tation. Being contiguous to the Snowy Mountains, there 
are found here many medicinal (roots) of much value. Gold, 
silver, and copper are found here — fire-drops {crystal) and 
native copper {teou). The climate is unusually cold, and 
hail or snow continually falls. The people are coarse and 
common in appearance, and are much afflicted with 
goitre and tumours. Their nature is hard and fierce ; they 
greatly regard justice and brayery. There are about twenty 
sangMrdmas, and looo priests or so. They mostly study 
the Great Vehicle; a few practise {the rules of) other 
schools {nikdyas). There are fifteen D^va temples ; diffe- 
rent sects occupy them without distinction. 

Along the precipitous sides of the mountains and 
hollowed into the rocks are stone chambers which face 
one another. Here the Arhats dwell or the Rlshis stop. 

In the middle of the country is a st'A/pa built by A^oka- 
rSja. Of old the Tath&gata came to this country with his 
followers to preach the law and to save men. This stilpa 
is a memorial of the traces of his presence. 

Going north from this, along a road thick with dangers 
and precipices, about 1800 or 1900 li, along mountains and 
valleys, we come to the country of Lo-u-lo (Lahul).^^ 
North of this 2000 li or so, travelling by a road dan- 

31 KulMa, the district of Kuln in sur la €f4og, GreCy pp. 300 f. The 

the upper valley of the Biyi.s river, present capital is Sultttnpur (Cun- 

It is also called K51uka and K6luta, ningham). The old capital was 

— Rdtndy.y iv. 43, 8 ; BrVi, SaikJi., called Nagara or Nagarkot. 

xiv. 22, 29 ; Wilson, Mind, Tlieat., ^^ Lahul, the Lho-yal of the Ti- 

vol. ii. p. 165 ; Saint-Martin, ^fuc^e betans. 

VOL. 1. M 



178 RECORDS OF WESTERN COUNTRIES, [book iv. 

gerous and precipitous, where icy winds and flying snow 
(assault the traveller), we come to the country of Mo-lo- 
so (called also San-po-ho).^^ 

Leaving the country of K'iu-Iu-to and going south 700 
li or so, passing a great mountain and crossing a wide 
river, we come to the country of She-to-t'u-lo (Satadru). 

She-to-t'u-lu (Satadru). 

This country ^* is about 2000 li from east to west, and 
borders on a great river. The capital is 17 or 18 li in 
circuit Cereals grow in abundance, and there is very 
much fruit. There is an abundance of gold and silver 
found here, and precious stones. For clothing the people 
wear a very bright silk stuff; their garments are elegant 
and rich. The climate is warm and moist. The manners 
of the people are soft and agreeable ; the men are docile 
and virtuous. The high and low take their proper place. 
They all sincerely believe in the law of Buddha and show 
it great respect. Within and without the royal city there 
are ten sanghdrdmas, but the halls are now deserted and 
cold, and there are but few priests. To the south-east of 
the city 3 or 4 li is a stilpa about 200 feet high, which 
was built by A^oka-raja. Beside it are the traces where 
the four past Buddhas sat or walked. 

-Going again from this south-west about 800 li, we 
come to the kingdom of Po-li-ye-to-lo (Paryatra). 

33 This country is also called must have been gathered from hear- 
San-po-ho (Sampaha?). — Ch. Bd, say. Doubtless the route would be 
The suggestion of General Cun- intricate and winding, 
ningham that Mo-lo-so should be '^ Satadru — also spelt Sutudri, Sa- 
read Marpo (Mo-lo-po, St. Martin, tudii, and Sitadrus, "flowing in a 
M6m.i p. 331) is quite admissible, hundred branches" — ^the name of the 
Mo-lo is equal to maVf and the sym- Satlaj (Gerard's Koonawur, p. 28). 
bol so is often mistaken for 'po. It is the Hesidrus (or Hesudrus ?) of 
The province of Ladllk is called Pliny {H, N., lib. vi. c. 17, 21) and 
Mar-po, or the " red district," from the Zapd8po$ or Zadddpijs of Ptolemy 
the colour of the soiL The dis- (lib. vii. c. I, 27, 42). See Lassen, 
tance given by Hiuen Tsiang Jnd. Altj vol. i. p. 57. It also ap- 
viz., 4600 li from Jl.landhara, is no pears to have been the name of a 
doubt much in excess of the straight kingdom of which Sarhind was pro- 
route to LadsLk, but as he went no bably the chief town, referred to in 
further than Kuliita himself, the the text, 
other distances, viz., 1900+2000 li, 



BOOK IV.] MO-rU'LO—MATHURA. ^^^ 

PO-LI-YE-TO-LO (PaRYATEA). 

This country 35 jg about 3000 li in circuit, and the capital 
about 14 or 15 li. Grain is abundant and late wheat. 
There is a strange kind of rice grown here, which ripens 
after sixty days.^^ There are many oxen and sheep, few 
flowers and fruits. The climate is warm and fiery, the 
manners of the people are resolute and fierce.^^ They do 
not esteem learning, and are given to honour the heretics. 
The king is of the Vai^ya caste ; he is of a brave and 
impetuous nature, and very warlike. 

There are eight sanghdrdmas, mostly ruined, with a very 
few priests, who study the Little Vehicle. There are 
ten D^va temples with about 1000 followers of different 
sects. 

Going east from this 500 li or so, we come to the 
country ofMo-t*u-lo (MathurS.). 

Mo-t'u-lo (MathxirA). 

The kingdom of Mo-t*u-lo ^ is about 5000 li in circuit. 
The capital is 20 li round. The soil is rich and fertile, 
and fit for producing grain {sowing arid reaping). They 
give principal care to the cultivation of 'An-mo-lo {trees), 

3' P^y^tra is said in the next Matsya or Virata (amongst others), 

section to be 500 li (100 miles) west Cunningham, Ave. Geog, Ind.f p. 341. 

of Mathura or Muttra. This would ^ Mathur^, on the Yamun^, in 

favour the restoration of the Chinese the ancient ^uras^naka district, lat. 

Po-li-ye-to-lo to Virata or Bairi.t. 27° 28' N., long. 77° 41' E. For a 

The distance and bearing from Sar- description of the Buddhist remains 

bind, however, given in the text, do discovered in the neighbourhood 

-not agree with this. Eair^t is some of this city, see Cunningham, 

220 miles south of Sarhind* ArckcKol, Surv, of India, vol. i. pp. 

^ Julien states (p. 206, n. 3) that 231 ff., and vol. iii. p. 136. ; Growse's 

this is a species of " dry rice" or Mathura (2d ed.), pp. 95-116 ; Jnd. 

"mountain rice," called Tchen- Ant, voL vi. pp. 216 f. It is the 

tcJiHng-tao, which, according to a MeBopa of Arrian {/nd., c. 8) and 

Chinese account, ripens in this Pliny {ff. N., lib. vi. c. 19, s. 22), 

period of time. and the Mbbovpa ij r(ov Betav of Pto- 

^ The people of Virata were al- lemy (lib. vii. c. i, 49). Conf. Las- 

ways famous for their valour ; hence sen, /. A.j vol. i. p. 15^,? Brih. SaifiJi., 

Hanu directs that the van of an iv. 26, xvi 17; Paaini, iv. 2, 82; 

army should be composed of men of Burnouf, Intr., pp. 130, 336. 



j8o records of western COUNTRIES, [book ir. 

which grow in clusters^ like forests. These trees, though 
called by one name, are of two kinds ; the small species, 
the fruit' of which, when young, is green, and becomes 
yellow as it ripens; and the great species, the fruit of 
which is green throughout its growth. 

This country produces a fine species of cotton fabric 
and also yellow gold. The climate is warm to a degree. 
The manners of the people are soft and complacent. They 
like to prepare secret stores of religious merit>^ They 
esteem virtue and honour learning. 

There are about twenty sanghdrdmas with 2000 priests 
or so. They study equally the Great and the Little 
Vehicles. There are five Deva temples, in which sectaries 
of all kinds live. 

There are three stupas built by A^oka-raja. There are very 
many traces *^ of the four past Buddhas here. There are 
also stupas to commemorate the remains of the holy follow- 
ers of Sakya TathS-gata, to wit, of S&riputra (She-li-tseu), 
of Mudgalaputra (Mo-te-kia-lo-tseu), of Purnaraaitra- 
yaniputra (Pu-la-na-mei-ta-li-yea-ni-fo-ta-lo), of Upelli 
(Yeu-po-li),of Ananda ('0-nan-to),of E^hula (Lo-hu-lo), 
of Mafijusrt (Man-chu-sse-li), and st4pas of other BSdhi- 
sattvas. Every year during the three months in which long 
fasts are observed,^ and during the six fast-days of each 
month, the priests resort to these various stilpas and pay mu- 
tual compliments ; they make their religious offerings, and 
bring many rare and precious objects for presents. Accord- 
ing to their school they visit the sacred object {figure) of 
their veneration. Those who study the Aihidharma honour 
S&riputra ; those who practise meditation honour Mudga- 
laputra ; those who recite the s'Atras honour Purnamai- 

'■^ I have translated the phrase that the merit acquiredis mysterious 

ka-chmt "in clusters;** literally it or for the future world, 

would be ^'family clusters." The ^^ "Bequeathed traces;" not 

Amala or Amalaka is a kind of My- necessarily foot - marks, but any 

robalan, Emblica officinalis, Gaertn mark or trace. 

(Petersb. Diet.) or PhyUantkus em- *^ The ist, 5th, and 9th month — 

hlica (Wilson). Julien. 

*^ The phrase in the text denotes 



BOOK IV.] MO-rU'LO^MATHURA. i8l 

tr§,yantpiitra ; ^^ those who study the Vinaya TeYerence 
Up§.li. -AH the Bhikshunts honour Ananda, the Sr§.ma- 
nSras^*. honour ES.hnla; those who study the Great 
Vehicle reverence the Bodhisattvas. On these days they 
honour the st4jpas with offerings. They spread out (dis* 
play) their jewelled banners ; the rich {prmous) coverings 
(parasols) are crowded together as network ; the smoke of 
incense rises in clouds ; and flowers are scattered in every 
direction like rain ; the sun and the moon are concealed 
as by the clouds which hang over the moist valleys. The 
king of the country and the great ministers apply them- 
selves to these religious duties with zeal.^^ 

To the east of the city about 5 or 6 li we come to a 
mountain sanghdrdma,^ The hill -sides are pierced 
(widened) to make cells (for the priests). We enter it*^ 

^ A native of S^irpslraka, in Wes- Chinese text is obscure. I do not 
tern India, for whom see Burnouf, think we can translate yih shan kia 
Iutrod.f pp. 426, 503, LotuB,. p. 2; Ian — literally *' one -mountain -saw - 
Imd. Ant.f vol. xi. pp. 236, 294; ghdrdma*' — by " a sangh^teia situ- 
Hardy, Man. Btidh.f pp. 58, 267 f.; ated on a mountain." There is the 
Beal, Catena, pp. 287, 344 ; Edkins, same phrase used in connection with 
CMti, BuddJUy p. 290 ; Asiat, Jles,, the T§,masavana convent {supra, p. 
vol. XX. pp. 61, 427. I74)» I have supposed that shan 

^ Those not yet fully ordained ; in that passage is a misprint. Gene- 

or, literally, those who have not yet ral Cunningham remarks (ArcJiceoL 

taken on them all the rules, i.e.f of Survey, vol. xiv. p. 56), that Hiuen 

the PratimdJcsha. The Sr^an^ras, Tsiang coni^res this monastery to a 

or young disciples (novices), are re- mountain : if this were so, the text 

f erred to ; they are called anwpa^am- would be intelligible ; but I can find 

panna, not fully ordained. See no such statement. If the text is 

Childers' Pali Diet, sub voc. not corrupt, the most satisfactory 

*^ LiteraUy, " prepare good {fruit) explanation I can offer is that the 

by their zeal (careful attention). mounds which seem to abound in 

^^ This passage is obscure and un-- the neighbourhood of MathurS, (and 

satisfactory. In the first place, the also the high mound at Sultdnpur) 

bearing from the city must be wrong, had been used by the early Buddhist 

as the river Jamn^ washes the priests as " mountain-convents," that 

eastern side of the city for its whole is, the mounds had been excavated, 

length. If west be substituted for as the sides of mountains were, for 

east, we are told by General Cun- dweUing-places. It is possible, also, 

ningham {Arch. Survey of India, vol. to make yl shan a proper name for 

iii. p. 28) that the Chaub^ra mounds, Ekaparvaia; the passage would then 

about one mile and a half from the read " 5 or 6 li to the east of the city 

town in that direction, have no hoi- is the !Ekaparvataka monastery." 
lows such as Hiuen Tsiang describes. *^ The word used in the text (yin) 

li noi'th be substituted for east, the favours another rendering, viz., " the 

KatrA mound is not a mile from the valley being the gates." 
town. But in the second place, the 



i82 RECORDS OF WESTERN COUNTRIES, [book iv, 

through a valley, as by gates. This was constnicted by 
the honourable Upagupta.^^ There is in it a $t4pa con- 
taining the nail-parings of the Tathagata. 

To the north of the miigTidrdma, in a cavern {or between 
two high banks), is a stone house about 20 feet high and 30 
feet wide. It is filled with small wooden tokens {$li;p8) four 
inches long.'*^ Here the honourable Upagupta preached; 
when he converted a man and wife, so that they both ar- 
rived at {confronted) the fruit of Arhatship, he placed one 
slip {in this house). He made no record of those who 
attained this condition if they belonged to different 
families or separate castes {tribes). 

Twenty-four or five li to the south-east of the stone 
house there is a great dry marsh, by the side of which 
is a st4,pa. In old days the Tath&gata walked to and fro 
in this place. At this time a monkey holding {a pot of) 
honey offered it to Buddha. Buddha hereupon ordered 
him to mingle it with water, and to distribute it everv- 
v^here among the great assembly .^^ The monkey, filled 

*3 Upagupta (Yu-po-kiu-to, in of Buddha "with all has marks," 

Chinese Kin-hu, and in Japanese Mdra does so, and Upagupta, over^ 

Uvakikta), a Stidra by birth, entered powered by the magnificence of the 

on a monastic life when seventeen (supposed) Buddha, falls down before 

years old, became an Arhat three him in worship. The tableau then 

years later, and conquered Mslra in closes amid a terrific storm. Upa- 

a personal contest. He laboured in gupta is spoken of as " a Buddha 

Mathur^ as the fourth patriarch, without marks '* {Alakshanako Bud' 

(Eitelj Jflandbook s. \oo.) The per- dhak).- — Bumotif, Tntrod., p. 336, 

sonal contest alluded to is related n. 4. See also Fo-sko-Jdng-tsan klnf/f 

fully as an Avaddria by Asvaghosha p. xii. He is not known to the 

in his sermons. MsLcsb found Upa- Southern school of Buddhism. He 

gupta lost in meditation, and placed is made a contemporary of A^6ka 

a wreath of flowers on his head, by the Northern school, and placed 

On returning to consciousness, and one hundred years after the Nir- 

finding himself thus crowned, he vdna. Conf. Edkins, Chin, Bud- 

entered again into samddhi, to see dhism, pp. 67-70; Lassen, /nrf.^^fc, 

who had done the deed. Finding it vol. ii. p. 1201. 

was Mftra, he caused a dead body to *^. Idteraliy, " four-inch wooden 

fasten itself round Mara's neck, tokens fill up its interior.'* But 

No power in heaven or earth could according to another account ( Wong 

disentangle it. Finally M^ra re- p&h,% 177), the tokens or rods were 

txirned to Upagupta, confessed hi? used at the cremation of Upagupta. 

fault, and prayed him to free him ^o ]vi;r. Growse would identify this 

from the corpse. Upagupta con- sj>oi with Damdama mound near Sa- 

sented on condition that he (Mara) rai Jam^pur, " at some dist-ance to 

would exhibit himself under the form the south-east of the Icaira, the tradi* 



BOOK IV.] SA 'VA-NI'SHI-FA-LO-STHANESVARA, 183 

with joy, fell into a deep hole and was killed. By the 
power of his religious merit he obtained birth as a man. 

To the north of the lake not very far, in the midst of a 
great wood, are the traces of the four former Buddhas 
walking to and fro. By the side are stlUpas erected to 
commemorate the spots where Slriputra, Mudgalaputra, 
and others, to the number of 1250 great Arhats, practised 
samddki and left traces thereof. The Tath&gata, when in 
the world, often traversed this country preaching the law. 
On the places where he stopped there are monuments 
(trees or posts) with titles on them. 

Going north-east 500 li or so, we come to the country 
of Sa-t'a-ni-shi-f a-lo (SthS-n^^vara). 

Sa-t'a-ni-shi-pa-lo (Sthani&svaea). 

This kingdom ^^ is about 7000 li in circuit, the capital 
20 li or so. The soil is rich and productive, and abounds 
with grain (cereals). The climate is genial, though hot. 
The manners of the people are cold and insincere. The 
families are rich and given to excessive luxury. They 
are much addicted to the use of magical arts, and greatly 
honour those of distinguished ability in other ways. Most 
of the people follow after worldly gain ; a few give them- 
selves to agricultural pursuits. There is a large accumu- 
lation here of rare and valuable merchandise from every 
quarter. There are three sanghdrdmas in this country, 
with about 700 priests. They all study (practise or use) 

tional site of ancient Mathuri." — nnderstood, " to give it everywhere,'* 

Growse's Matkura (2d ed.), p. 100 ; &e. 

Cunningham, Arch. ^ur. Rep.^ vol. i, ^^ The pilgrim probably left Ma- 

p. 233. The legend of the monkey thnra and travelled back by his 

is often represented in Banddha former route till he came to Hansi, 

sculptures (see Ind. Avt., vol. ix. p. v^here he struck off in a north-west 

114). In this translation I follow direction for about 100 miles to 

Julien. The literal rendering is, Th^nesvar or Sthanesvara. This is 

"Buddha ordered a water-mingling one of the oldest and most cele- 

everywhere around the great as- brated places in India, on account 

sembly." The "great assembly" of its connection with the Fundus, 

is the SaThghd or congregation, SeeOunningham,Jl'/<c. ^<?oy. of /nc^ia, 

generally represented as 1250 in p. 331 ; Lassen, Jy^d. Alt.y vol. J. 

number. Probably the verb sM is p. 153, n; Hall, Vdsavadattdf p. 5 1. 



i84 RECORDS OF WESTERN COUNTRIES, [book 17. 

the Little Vehicle. There are some hundred D^va temples, 
and sectaries of various kinds in great numher. 

On every side of the capital within a precinct of 200 li 
in circuit is an area called by the men of this place " the 
land of religions merit." ^^ This is what tradition states 
about it : — In old time there were two kings ^ of the five 
Indies, between whom the government was divided. They 
attacked one another's frontiers, and never ceased fighting. 
At length the two kings came to the agreement that they 
should select on each side a certain number of soldiers to 
decide the question by combat, and so give the people rest. 
But the multitude rejected this plan, and would have none 
of it. Then the king (0/ this country) reflected that the 
people are diflScult to please (to deal with), A miraculous 
power (a spirit) may perhaps move them {to action); some 
project (out-of-the-way plan) may perhaps settle (establish) 
them in some right course of action. 

At this time there was a Brahman of great wisdom and 
high talent. To him the king sent secretly a present of 
some rolls of silk, and requested him to retire within his 
after-hall (private apartment) and there compose a religious 
hook which he might conceal in a mountain cavern. 
After some time,^* when the trees had grown over (the 
mouth of the cavern), the king summoned his ministers 
before him as he sat on his royal throne, and said : 
" Ashamed of my little virtue in the high estate I occupy, 
the ruler of heaven ^^ (or, of Devas) has been pleased to 
reveal to me in a dream, and to confer upon me a divine 
book which is now concealed in such-and-such a mountain 
fastness and in such-and-such a rocky corner." 

^^ This is also called the Dharma- son, Bhagavad. OUd, c. 1. n. 2 ; Las- 

ksh^fcra, or the "holy land;" and sen, Ind. AU., vol. i. p. 153. 

ICuru-ksh§tra, from the number of ^ That is, the king of the Kurus 

holy places connected with the Kau- and of the Fundus. The struggle be- 

ravas and F§.iidavas, and with other tween these two families fomis the 

heroes of antiquity. ¥ot some re- subject of the great Sanskrit epic, 

marks on the probable extent of this the Makdbkdrata. 

district, see Anc, Gtog, of India, p. ^ Some years and months after. 

333 , Arch, Sur.of India, vol. ii. pp. ^j This is the general title given 

212 f., and vol. xiv. p. loo; Thorn- to Sakra or Indra, Sakradovcndra. 



BOOKivJ SA'TA-NI^SHI'FA'LO'-STHANESVARA, 185 

On tliis an edict was issued to search for this book, and 
it was found underneath the mountain bushes. Tlie high 
ministers addressed their congratulations (to the Icing) and 
the people were overjoyed. The king then gave an ac- 
count of the disco verv to those far and near, and caused all 
to understand the matter ; and this is the upshot of his 
message : " To birth and death there is no limit — no end 
to the revolutions of life. There is no rescue from the 
spiritual abyss (m which we are immersed). But now by 
a rare plan I am able to deliver men from this suffering. 
Around this royal city, for the space of 200 li in circuit, 
was the land of * religious merit' for men, apportioned by 
the kings of old. Years having rolled away in great 
numbers, the traces have been forgotten or destroyed. 
Men not regarding spiritual indications (religion) have 
been immersed in the sea of sorrow without power of 
escape. What then is to be said ? Let it be known {from 
the divine revelation given) that all those of you who shall 
attack the enemy's troops and die in battle, that they shall 
be born again as men ; if they kill many, that, free from 
guilt,^^ they shall receive heavenly joys. Those obedient 
grandchildren and pious children who assist (attend) their 
aged parents ^'^ in walking about this land shall reap 
happiness (merit) without bounds. With little work, a 
great reward.^^ Who would lose such an opportunity, 
(since,) when once dead, our bodies fall into the dark intri- 
cacies of the three evil ways ? ^^ Therefore let every man 
stir himself to the utmost to prepare good works." 

On this the men hastened to the conflict, and regarded 
death as deliverance.^^ The king accordingly issued an 

^ This differs from Julien's ver- but the allusion is probably to those 

sion; the literal translation is*' many who attend to the wounded or the 

slain, guiltless, they shall receive the bereaved. 

happiness of heaven as their reward ^^ There may be a reference to 
{merit)" It seems to imply that if mourning for distant relatives, im- 
they shall be killed after slaying plying that this also shall be re- 
many of the enemy, they shall be warded, 
born in heaven. *® I.e., of hell, of famished demons, 

^ Or, ** their relations and the and of brutes, 

aged." It is an obscure passage, -^ The phrase ju hwei, **as re* 



I $6 RECORDS OF WESTERN COUNTRIES, [book IV. 

€dict and summoned his braves. The two countries 
engaged in conflict, and the dead bodies were heaped 
together as sticks, and from that time till now the plains 
are everywhere covered with their bones. As this relates 
to a very remote period of time, the bones are very large 
ones.^^ The constant tradition of the country, therefore, 
has called this " the field of religious merit " (or " happi- 
ness "). 

To the north-west of the city 4 or 5 li is a stilpa about 
300 feet high, which was built by A^oka-rSja. The bricks 
are all of a yellowish red colour, very bright and shining, 
within is a peck measure of the relics of Buddha. From 
the st'Apa is frequently emitted a brilliant light, and many 
spiritual prodigies exhibit themselves. 

Going south of the city about lOO li, we come to a 
convent called Ku-hwan-ch'a (Gokantha ?).®2 There are 
here a succession of towers with overlapping storeys,^ with 
intervals between them for walking (pacing). The priests 
are virtuous and well-mannered, possessed of quiet 
diofnitv. 

Going from this north-east 400 li or so, we come to the 
country of Su-lo-kin-na (Srughua). 

Su-LO-KIN-NA (ShUGHNA). 

This country^ is about 6000 li in circuit. On the 
eastern side it borders on the Ganges river, on the north 

turned." has a meaning equal to our tance from the capital as usual, 

word " salvation " or " saved." The The distance indicated from Sthsln§^- 

sentence appears to be interpolated, vara in a north-east direction would 

*^ There is a Vedic legend about take us to Kaisi, in the Jauns^r 

Indra, who slew ninety times nine district, on the east of Sirmur. Guii- 

Vritras near this spot. The site of ningham places Snighna at Sugh, a 

Asthipur, or "bone-town," is still place about fifty miles north-east 

pointed out in the plain to the west from the Gdkantha monastery. Hwuir 

of thecit3\ — Cunningham, Cfeoff,, p. Uh makes the direction east instead 

^^6 ; Arch. Sur., vol. ii. p. 219. of north-east. Srughna, north of 

® This may also be restored to H^stinapura, is mentioned by 

Gdvinda. Panini (i. 3, 25 ; \i. i, 14 schol. ; 

^ lAn mdng •;=. connected ridge- ivi 3, 25. ^6)^ and by Var4ha Mir 

poles (?). hira, Brlh* Sarhh., xvi, 21). Conf. 

** Hiuen Tsiang reckons his dis- Hall's Vdsavadattd, in:t. p. 51. lii 



BOOK IV.] SU-LO-KIN'NA^SRUGHNA. 187 

it is backed by great mountains. The river Yamuna 
(Chen-mu-na) flows through its frontiers. The capital 
is about 20 li in circuit, and is bounded on the east by 
the river Yamun^. It is deserted, although its foundations 
are still yery strong. As to produce of soil and character 
of climate, this country resembles the kingdom of Sa-t'a- 
ni-shi-fa-lo (Sth&n^lvara). The disposition of the people 
is sincere and truthful. They honour and have faith in 
heretical teaching, and they greatly esteem the pursuit of 
learning, but principally religious wisdom (or, the wisdom 
that brings happiness). 

There are five sanghdrdmas with about lOOO priests ; 
the greater number study the Little Vehicle; a few exer- 
cise themselves in other {exceptional) schools. They deli- 
berate and discuss in appropriate language {choice words), 
and their clear discourses embody profound truth. Men 
of different regions of eminent skill discuss with them to 
satisfy their doubts. There are a hundred DSva temples 
with very many sectaries (unhelievers). 

To the south-west of the capital and west of the river 
YamunS, is a sanghdrdma, outside tlie eastern gate of 
which is a st'api built by A^6ka-r^ja. The Tathagata, 
when in the world in former days, preached the law in 
this place to convert men. By its side is another stilpa 
in which there are relics of the TathSigata's hair and nails. 
Surrounding this on the right and left are st'dpas enclosing 
the hair and nail relics of S&riputra and of Mu-te-kia-lo 
(MaudgalyS-yaua) and other Arhats, several tens in number. 

After Tathagata had entered Nirvdnia this country was 
the seat of heretical teaching. The faithful were per- 

appears from Cunningham's account that this neighbourhood was famous 

of the piUar of Firuz Sh^h, which in olden days as a Buddhist locality, 

was brought from a place called I think we should trust Hiuen 

Topur or Topera, on the bank of the Tsiang's 400 li north-east from Stha- 

Jamna, in the district of Salora» not nMvara, and place the capital of 

far from Xhizr^bad, which is at the Srughna at or near K^lsi, which 

foot of the mountains, 90 kos from Cunningham also includes in the 

Dehli, which place Cunningham district. Conf. Cunningham, Arch 

identifies with Paota, not far from Sur., vol. ii. pp. 226 ff. ; Anc, 

Kalsi (ArcJueol, Sui*v», vol. i. p. 166), Geog.y p. 345. ' 



188 RECORDS OF WESTERN COUNTRIES, [bookie 

verted to false doctrine, aud . forsook the orthodox views. 
Now there are five sanghdrdmas in places where masters 
of treatises ^^ from different countries, holding controver- 
sies with the heretics and Br§,hmans, prevailed ; they were 
erected on this account. 

On the east of the YamunS,, going about 8oo li, we come 
to the Ganges river.^ The source of the river (or the river 
at its source) is 3 or 4 li wide; flowing south-east, it 
enters the sea, where it is 10 li and more in width. 
The water of the river is blue, like the ocean, and its 
waves are wide-rolling as the sea. The scaly monsters, 
though many, do no harm to men. The taste of the water 
is sweet and pleasant, and sands of extreme fineness ^^ 
border its course. In the common history of the country 
this river is called Fo-shwui, the river of religious merit^^ 
which can wash away countless ®^ sins. Those who are 
weary of life, if they end their days in it, are borne to 
heaven and receive happiness. If a man dies and his 
bones are cast into the river, he cannot fall into an evil 
way ; whilst he is carried by its waters and forgotten by 
men, his soul is preserved in safety on the other side (in 
the other world). 

At a certain time there was a B6dhisattva of the island 
of Siihhala (Chi-sse-tseu — ^Ceylon) called D^va, who pro- 
foundly understood the relationship of truth ^^ and the 
nature of all composite things {f^^ ^^ Moved with pity at 

^ That is, Buddhist doctors or ^ The Mah^bhadr^. 

learned writers (writers of idstras). ^ Heaped -up sin, or although 

^ In Hwui-lih the text seems to heaped up : I do not think JuUen's 
require the route to be to the source " quoiqu'on soit charge de crimes '* 
of the Ganges. The distance of 800 meets the sense of the original, 
li would favour this reading ; but it ^" Or, all true relationship ; the 
is bard to understand how a river symbol siang corresponds with lak- 
can be three or four li (three-quarters skaTm ; it might be translated, there- 
of a mile) wide at its source. See fore, " all the marks of truth." 
the accounts of Gangadw^ra, Gan- ''^ The symbol/a corresponds with 
gautri, or Gaiigotri, by Rennell. &c. dharma^ which has a wide meaning, 

*^ Hence the comparison so fre- as in the well-known text, yt dliarnid 

quently met with in Buddhist books, Mtu-prabkava, &c. 
"as numerous as the sands of the 
(ianges." 



BooKivJ SU-LO-KIN'NASRUGHNA. 189 

the ignorance of men, he came to this country to guide and 
direct the people in the right way. At this time the men 
and women were all assembled with the young and old tOy 
gether on the banks of the river, whose waves rolled along 
with impetuosity. Then DSva Bodhisattva composing his 
supernatural appearance "^^ bent his head and dispersed it 
{the rays 0/ his glory ? ) again^^ — ^his appearance different 
from that of other men. There was an unbeliever who said, 
" What does my son in altering thus his appearance ? " '^^ 

D6va B&dhisattva answered : " My father, mother, and 
relations dwell in the island of Ceylon. I fear lest they 
may be suffering from hunger and thirst; I desire to 
appease them from this distant spot." 

The heretic said: "You deceive yourself, my son;^^ 
have you no reflection to see how foolish such a thing is ? 
Tour country is far off, and separated by mountains and 
rivers of wide extent from this. To draw up this water 
and scatter it in order to quench the thirst of those far 
off, is like going backwards to seek a thing before you ; it 
is a way never heard of before." Then DSva B&dhisattva 
said; "If those who are kept for their sins in the dark 
regions of evil can reap the benefit of the water, why 
should it not reach those who are merely separated by 
mountains and rivers ? " 

Then the heretics, in presence of the difficulty, confessed 
chemselves wrong, and, giving up their unbelief, received 
the true law. Changing their evil ways, they reformed 
themselves, and vowed to become his disciples.^^ 

^'^ His agreeable splendour, dip- quent part of the narrative, however, 

ping up and drawing in. seems to denote that he " drew in " 

'^ This passage is obscure. Julien's some water, and then scattered or 

translation is as foUows : " Deva dispersed it. 

Bddhisattva softened the brightness ^^ Literally, " My son ! why this 

of his figure and wished to draw difficult, or wonderful (occwiTcncc)?'* 

some water ; but the moment he ^* Or, " you deceive yourself, sir ! " 

bent his head at that point the The expression ngo tseu seems to 

water receded in streams {enjaiUis- mean more than "doctor" or "sir." 

sant)" It may be so ; or it may ^^ The history of Deva Bodhi- 

refer to his miraculous appearance, sattva is somewhat confusing, We 

drawing in and dispersing again the know this much of him, that he was 

brightness of his figure. The subse- a disciple of Natg§.rjuna, and his sue- 



190 RECORDS OF WESTERN COUNTRIES. t^ooKiv- 

After crossing the river and going along the eastern 
side of it, we come to the country of Ma-ti-pu-lo (Mati-. 
pura). 

Ma-ti-pu-lo (Matipura). 

This country ^7 jg about 6000 li in circuit ; the capital 
is about 20 li. The soil is favourable for the growth of 
cereals, and there are many flowers and kinds of fruit. 
The climate is soft and mild. The people are sincere and 
truthful They very much reverence learning, and are 
deeply versed in the use of charms and magic. The 
followers of truth and error are equally divided.^^ The 
king belongs to the caste of the Sudras (Shu-t'o-lo). He 
is not a believer in the law of Buddha, but reverences and 
worships the spirits of heaven. There are about twenty 
sanghdrdTnas, with 800 priests. They mostly study the 
Little Vehicle and belong to the school of SarvS,stiv§.das 
(Shwo-i-tsie-yau). There are some fifty Deva temples, in 
which men of different persuasions dwell promiscuously. 

Four or five li to the south of the capital we come 
to a little sanghdrdma having about fifty priests in it. 
In old time the master of sdstras called Kiu-na-po- 

cessor as fourteenth (or according (ibid. ) It seems probable from the 

to others, fifteenth) patfiarch. He statement in the text that D6va was 

is caUed Kanad^va, because, accord- a native of Oeylon. B. Nan jio says 

ing to Vassilief {p. 219), he gave one not {Catalogue^ col. 370) ; but if not 

of his eyes {Jcdna-f "one-eyed") to he evidently dwelt there. He was 

Mah^svara, but more probably be- the author of numerous works, for a 

cause he bored out (^ajm, "perfo- list of which see B. Nanjio {loc, (M.) 

rated ") the eye of Mahesvara. For He probably flourished towards the 

this story see Wong P'dk, § 188 middle or end of the first century 

(/. R. As. Soc, vol. XX. p. 207), where a.d. " 

the Chinese ts'hS answers to Mna. ^ Matipura has been identified 

See Edkins, Ohin. Buddh., pp. 77- with MadAwar or Mundore, a large 

79 ; Lassen, /. A., vol. ii. p. 1 204. town in Western Rohilkand, near 

He is also called Aryaddva. Ac- Bijnor (V. de St. Martin, MSmoire, 

cording to others he is the same as p. 344 ; Cunningham, Atig. Geog. oj 

Chandraktrtti (/. As. S. Ben,^ vol. vii. /ndiay p. 349). The people of this 

p. 144), but this cannot be the Chan- town were perhaps the Mathai of 

di'aktrtti who followed the teaching Megasthenes (Arrian, Indica, c. 4 ; 

of Buddhaptlita (Vassilief, p. 207), Ind. Ant, vol. v. p. 332). 
for Buddhap^Iita composed com- '® That is, the Buddhists and 

mentaries on the works of Aryadeva Br^hmans, or other sectaries. 



BOOK IV,] MA-TI-PU-LO—MATJPURA. 191 

la-po (Gunaprabha),'^^ composed in this convent the 
treatise called Pin-chin^^ and some hundred others. When 
young, this master of sdstras distinguished himself for his 
eminent talent, and when he grew up he stood alone in 
point ot learning. He was well versed in. knowledge of 
men (or things), was of sound understanding, full of 
learning, and widely celebrated. ^.^ Originally he was 
brought up in the study of the Great Vehicle, but before 
he had penetrated its deep principles he had occasion to 
study the VibKdshd ^dstra, on which he withdrew from 
his former work and attached himself to the Little Vehicle. 
He composed several tens of treatises to overthrow the 
Great Vehicle, and thus became a zealous partisan of the 
Little Vehicle school. Moreover, he composed several 
tens of secular books opposing and criticising the writings 
of former renowned teachers. He widely studied the 
sacred books of Buddha, but yet, though he studied deeply 
for a long time, there were yet some ten difflcalties which 
he could not overcome in this school. 

At this time there was an Arhat called Devas^na,^^ who 
went once and again to the Tushita {Tu-shi-to) heaven. 
Gunaprabha begged him to obtain for him an interview 
with MaitrSya in order to settle his doubts. 

^ In Chinese, Tih hwongt "the conversion and his consent to protect 

brightness of virtue, or good quali- the »^r^vakaa is simply the result of 

ties." these names being derived from the 

^^ Restored doubtfuUy by Julien same root, ^u. The Chinese to-wan^ 

to Tattva-mbhauga S'dstra (p. 220 n. when referred to a young disciple, is 

2), and by Eitel to Tattva-satya equal to the Sanskrit Hlcshaka, a 

S'dstra (HainMook^ sub voc. Guna- learner (see Burnouf, Lotus^ p. 295), 

prabha). Gunaprabha is said by Vassilief 

^^ This expression, to-wan^ may {Bouddkisme, p. 78) to have been a 

mean " celebrated," or it may refer disciple of Vasubandhu, and to have 
to Gunaprabha when a young dis- .. lived at Mathur§, in the Agrapura 

% ciple. It is a phrase applied to monastery : he was guru at the 

Ananda before he arrived at en- court of the king Sri Harsha (doubt- 

lightenment (see Catena of Buddhist fully). Perhaps in this quotation 

ScHp. f "p. 2Sg &nd n. 2), It is also Mathur^ has been mistaken for 

generally applied to Vaisravana, as an Matipura, in which case the convent 

explanation of his name 'Hhe cele- referred to in Uie text would be 

brated" (compare TrepikMros) ; and it called Agrapura. 

is very probable that the story found ^^ Ti-po-si-na, in Chinese Tien- 

in Buddhist books of Yaisravana's kwariy army of the gods. 



192 RECORDS OF WESTERN COUNTRIES. Lbookiv. 

DevasSna, by his miraculous power, transported him to 
the heavenly palace. Having seen MaitrSya (Tse-shi) 
Gunaprabha bowed low to him, but paid him no worship. 
On this Devas^ua said, " Maitr^ya Bodhisattva holds the 
next place in becoming a Buddha^ why are you so self- 
conceited as not to pay him supreme reverence ? If you 
wish to receive benefit {building up, edification) from 
him, why do you not fall down 1 " 

Gunaprabha replied : " Eeverend sir ! this advice is 
honest, and intended to lead me to right amendment ; but 
I am an ordained Bhikshu, and have left the world as a 
disciple, whereas this Maitreya Bodhisattva is enjoying 
lieavenly beatitude, and is no associate for one who has 
become an ascetic. I was about to offer him worship, but 
I feared it would not be right/* 

Bodhisattva (Maitreya) perceived that pride of self (at" 
mamada) was bound up in his heart, so that he was not a 
vessel for instruction; and though he went and returned 
three times, he got no solution of his doubts. At length 
he begged DevasSna to take him again, and that he was 
ready to worship. But D6vas6na, repelled by his pride of 
self, refused to answer him. 

Gunaprabha^ not - attaining his wish, was filled with 
hatred and resentment. He went forthwith into the 
desert apart, and practised the samddhi called fa-tung 
(opening intelligence) ; but because he had not put away 
the pride of self he could obtain no fruit. 

To the north of the sanghdrdma of Gunaprabha about 
three or four li is a great convent with some 200 disciples 
in it, who study the Little Vehicle. This is where Sangha- 
bhadra (Chung-hin), master of idstras, died. He was 
a native of Kasmlr, and was possessed of great ability and 
vast penetration. As a young man he was singularly 
accomplished, and had mastered throughout the VibhdsM 
Sdstra (Pi-po-sha-lun) of the SarvustivS.da school. 

At this time Vasubandhu B&dhisattva was livinj?. He 
Mas seeking to explain that wliich it is beyond the power 



BOOK IV.] MA-TI'PU'LO-'MATIPURA. 193 

of words to convey ty the mysterious method (way) of 
profound meditation,^^ With a view to overthrow the 
propositions of the masters of the VibhS.shika school, he 
composed the Ahhidharma-kosha Sdstra. The form of his 
composition is clear and elegant, and his arguments are 
very subtle and lofty. 

Sanghabhadra having read this work, took his resolution 
accordingly. He devoted himself during twelve years to 
the most profound researches, and composed the Kin-she" 
pao-lun (KdshaJcaraM Sdstra) ^ in 25,000 ^16kas, contain- 
ing altogether 800,000 words. We may say that it is a 
work of the deepest research and most subtle principles. 
Addressing his disciples, he said, " Whilst I retire from 
sight, do you, distinguished disciples,^ take this my ortho- 
dox treatise and go attack Vasubandhu ; break down his 
sharp-pointed arguments, and permit not this old man ^ 
alone to assume the leading name." 

Thereupon three or four of the most distinguished of his 
disciples took the treatise he had composed, and went in 
search of Vasubandhu. At this time he was in the country 
of Chfeka,^^ in the town of Slikala, his fame being spread 
far and wide. And now Sanghabhadra was coming there ; 
Vasubandhu having heard it, forthwith ordered {his dis- 
ciples) to prepare for removal (dress for travel). His dis- 
ciples having (cherishing) some doubts, the most eminent 
of them began to remonstrate with him, and said, " The 
high qualities of our great master transcend those of 
former men of note, and at the present day your wisdom 
is far spread and acknowledged by all. Why, then, on 
hearing the name of Safighabhadra are you so fearful 

^* Yik-dny i.e,, samddhi or dky- ^ Sanghabhadra could not have 

ana. been the teacher of Vasubandhu, as 

8* Or Kdshaiild Sdstra(^. — Julien. Professor Max Miiller thinks {Indian 

See also Wong PHh, § 199, in /. JR. pp. 303 f., 309, 312). He is probably 

As. S,, vol. XX. p. 212. the same as SaughadSsa, named by 

^ It will be seen that this transit- Vassilief {Bovddhism€i p. 206). 

tion differs from Julien's, but I think ^^ For Cheka, see above, Book iv. 

it is in agreement with the text and p. 1 65 ante, 
context. 

VOL. I. N 



194 RECORDS OF WBSTEliN COUNtklES. [BOOKir.- 

and timid? We, your disciples, are indeed humbled 
thereat/' ' - 

Vasubaiidhu answered, " I am going away not because I 
fear to meet this man (doctor), but because in this country 
there is no one of penetration enough to recognise the in- 
feriority of Safigabhadra. He would- only vilify me as if 
my old age were a fault. There would be no holding him 
to the sdstra, OT in one word I could overthrow his^ 
vagaries. Let us draw hini to Mid-India, and there, in 
the presence of tlie eminent and wise, let us examine into 
the matter, and determine what is true and what is false, 
and who should be pronounced the victor or the loser/' ^^' 
Forthwith he ordered his disciples to pack up their books, 
and to remove far away. 

The master of idstras, Safighabhadra, the day after ar- ■■ 
riving at this convent, suddenly felt his powers of body 
Qii, vital spirits) fail him. On this he wrote a letter, and. 
excused himself to Vasubandhu thus : "The Tathagata 
having died, the different schools of his followers adopted 
and arranged their distinctive -teaching ; and each had its 
own disciples without hindrance. They favoured those of • 
their own way of thinking; they rejected (persecuted) 
others. I, who possess but a weak understanding, un- 
happily inherited this custom from my predecessors, and. 
coming to read your treatise called the Abhidharma-Msha, 
written to overthrow the great principles of the masters 
of the Vibhishika school, abruptly, without measuring 
my strength, after many years' study have produced this 
sdstra to uphold the teaching of the orthodox school. My 
wisdom indeed is little, my intentions great. My end is 
now approaching. If the Bodhisattva (Vasubandhv), in 
spreading abroad his subtle maxims and disseminating his 
profound reasonings, will vouchsafe not to overthrow my 
production, but will let it remain whole and entire for 
posterity, then I shall not regret my death." 

V 

^ It will be seen again that this translation differs materially from 
that of M. Jiilien. 



500KIV.] MA^TI-PU-LO—MATIPURA. 195 

Then, selecting from his followers one distinguished for 
his talents in speaking, he addressed him as follows : " I, 
who am but a scholar of poor ability, have aspired to sur- 
pass one of high natural talent. Wherefore, after niy 
approaching death, do you take this letter wlach I have 
written, and my treatise also, and make my excuses to 
that Bodhisattva, and assure him of my repentance." 

After littering these words .he suddenly stopped, when 
one said, " He is dead ! " 

, The disciple, taking the letter, went to the place where 
Vasubandhu was, and having come, he spoke thus : " My 
master, Sanghabadra, has died ; and his last words are 
contained in this letter, in which he blames himself for 
his faults, and in excusing himself to you. asks you not to 
destroy his good name so that it dare not face the world/' 

Vasubandhu BSdhisattva, reading the letter and look- 
ing through the book, was for a time lost in thought.. 
Then at length he addressed the disciple and said : " San- 
ghabhadra, the writer oi sdstras, was a clever and ingeni-. 
oils scholar {inferior scholar). His reasoning powers {lt)y 
indeed, were not deep (mot^^A), but his diction is somer 
>vhat (to the jpoint)^^ If I had any desire to overthrow 
Sanghabhadra's^<:t5j5ra, I could do so as easily as I place my 
finger in my hand. As to his dying request made to me, 
I greatly respect the expression of the difficulty he ac- 
knowledges. , But besides that, there is great reason why 
I should observe his last wish, for indeed this Sdstra may. 
illustrate the doctrines of mv school, and accordinglv I 
will only change its name Etnd call it Hhun-ching-li-hcyi 
(Nydydnusdra ^dstra),^^ 

The disciple remonstrating said, "Before Sanghabhadra's 
death the great mdiSteT (Vasubandhu) had removed far 
away ; but now he has obtained the sdstrct, he proposes 

^ Or it may be complimentary, li-lun. It was translated into Chi- 

f'his phraseology or composition is uese by Hiuen Tsiang himself. See 

exceptionally elegant/' Bunyiu Nanjio's Catcdoguef No. 1265; 

^ In full — ^O'^'ta-md-shun-chan- Beal's Tripiiaka, p. 80. 



196 RECORDS OF WESTERN COUNTRIES, [book iv. 

to change the title; how shall we (the disciples of Sanffha- 
hkadra) be able to suffer such an affront ? " 

Vasubandha Bodhisattva, wishing to remove all doubts, 
said in reply by verse: "Though the lion-king retires 
afar off before the pig, nevertheless the wise will know 
which of the two is best in strength/*^^ 

Safi-ghabhadra having died, they burnt his body and 
collected his bones, and in a si'A/pa attached to the saiig- 
lidrdma, 200 paces or so to the north-west, in a wood of 
Amra ^^ (An-mo-lo) trees, they are yet visible. 

Beside the Amra wood is a stiXpa in which are relics of 
the bequeathed body of the master of sdstras Vimala^ 
mitra (Pi-mo-lo-mi-to-lo).^ This master of Sdstras was a 
man of KaiSmir. He became a disciple and attached 
himself to the SarvS,stiv^da school. He had read a multi- 
tude of sUtras and investigated various sdstras; he 
travelled through the five Indies and made himself 
acquainted with the mysterious literature of the three 
Pitahas, Having established a name and accomplished 
his work, being about to retire to his own country, on his 
way he passed near the st'dpa of Sanghabhadra, the master 
of sdstras. Putting his hand {on it)^ he sighed and said, 
'* This master was truly distinguished, his views pure and 
eminent. After having spread abroad the great principles 
(of his faith)y he purposed to overthrow those of other 
schools and lay firmly the fabric of his own. Why then 
should his fame not be eternal? I, Viraalamitra, foolish 
as I am, have received at various times the knowledge 
of the deep principles of his departed wisdom ; his dis- 
tinguished qualities have been cherished through succes- 
sive generations. Vasubandhu, though dead, yet lives in 
the tradition of the school That which I know so per- 
fectly {oivght to he preserved). I will write, then, such 
Sdstras as will cause the learned men of Jam! udvtpa to 

®* From the Mtaka of the lion and ^ In Chinese, Won hau yau, *'spot- 
the pig who rolled himself in filth. ' less friend." 
FausboU, Ten JdtakcLS, p. 65. ^ " On his heart,*'— Juliem 

^•^ Mango trees — Mangifei*a indiea. 



BOOK IV.] MA-TI-PU'LO'-MA TIPURA. 197 

forget the name of the Great Vehicle and destroy the 
fame of Vasubandhn. This will be an immortal work, 
and will be the accomplishment of my long-meditated 
design." 

Having finished these words, his mind became confused 
and wild ; his boastful tongue heavily protruded,^^ whilst 
the hot blood flowed forth. Knowing that his end was 
approaching, he wrote the following letter to signify his 
repentance : — '^ The doctrines of the Great Vehicle in the 
law of Buddha contain the final principles.^ Its renown 
may fade, but its depth of reason is inscrutable. I fool- 
ishly dared to attack its distinfijuished teachers. The 
reward of my works is plain to all. It is for this I 
die. Let me address men of wisdom, who may learn 
from my example to guard well their thoughts, and not 
give way to the encouragement of doubts." Then the 
great earth shook again as he gave up life. In the place 
where he died the earth opened, and there was produced 
a great ditch. His disciples burnt his body, collected his 
bones, and raised over them {a st4pa)?'^ 

At this time there was an Arhat who, having witnessed 
his death, sighed and exclaimed, "What unliappiness ! 
what suffering ! To-day this master of sdstras yielding 
to his feelings and maintaining his own views, abusing 
the Great Vehicle, has fallen into the deepest hell 
(Avicht) r 

On the north-west frontier of this country, on the 
eastern shore of the river Ganges, is the town of Mo- 
yu-lo;^^ it is about 20 li in circuit. The inhabitants are 
very numerous. The pure streams of the river flow round 
it on every side ; it produces native copper (teou shiK), 
pure crystal, and precious vases. Not far from the town, 

^ The text has "five tongues;'* Buddha." 

possibly the symbol «n*, five, is for ^ There in no word for stapi in 

«7W, loquacious or bragging. the original. 

®* This may also be rendered, " the *® That is Mayiipura, or Hari- 

masters who teach the doctrines of dw^a. It is now on the iveskm 

the Great Vehicle declare the final bank of the Ganges. Julien makea 

{highest) principles of the law of it Mayura. 



198 RECORDS OF WESTERN COUNTRIES, [bookiv. 

and standing by' the' Ganges -river, is a great D^va 
temple, where, very many miracles: of divers sorts are 
wrought. In the midst of it .is a tank, of' which the 
borders are made of stone joined skilfully together. 
Through it the Ganges river is led by an artificial canal. 
The men of the five Indies call it '*the gate of the GaiigS, 
river." ^ This is where religious merit is found and sin 
effaced. There are always hundreds and thousands of 
people gathered together here from distant quarters to 
bathe and wash in its waters. Benevolent kings have 
founded, here "a house of mevit" (Ftmyasdld), This 
foundation is endowed with funds for providing choice 
food and medicines to bestow in charity on widows and 
bereaved person^, on orphans and the destitute. » 

Going north from this 300 li or so,^ we come to P'o-lo- 
hih-mo-pu-lo country (Brahmapura); 

P'O-LO-HIH-MO-PXJ-LO (BRAHMAPURA). 

This kingdom ^^ is about 4000 li in circuit, and surrounded 

on all sides by mountains. The chief town is about 20 11 
round. It is thickly populated, and the householders are 
rich. The soil is rich and fertile ; the lands are sown and 
reaped in their seasons. The country produces teoio-shih 
(native cojiper) and rock crystal. The climate is rather 
cold ; the people are hardy and uncultivated. Eew of the 
people attend to literature — most of them are engaged in 
commerce. 

The disposition of the men is of a savage kind. There 
are heretics mixed with believers in Buddha. There are 
five sangJidrdmas, which contain a few priests. There are 
ten D^va temples, ill which persons of different opinions 
dwell together. 

This country is bounded on the north by the great 

^ GangMwara. The canal still ^^ CupniDgham identifies Brah- 
exists; the present name, Hari- mapnra with British Garhw^l and 
dwara, means the gate of Hari or ' Kumaun {Anc, Qeog. of India, p. 
Vishnu: this is a comparatively .356). ': 

modern name (Cimningham, p. 35 3][. ., . ., 



BOOK IV.] : KW'PT'SHWONG-NA^GOVISANA. 199 

Snowy Mountains, in the midst of which is the country- 
called Su-fa-la-ria-kiu-ta-lo (Suvarnag6tra)»-^^^ From this 
country comes a superior sort of gold, and hence the 
name. Jt is extended from east to west, and contracted 
from north to south. It is the same as the country of the 
''eastern women." ^^^ For ages a woman has been the 
ruler, and so it is called the kingdom of the women. The 
■husband of the reigning woman is called king, but he 
knows nothing about the affairs of the state. The men 
manage the wars and sow the land, and that is alL The 
land produces winter wheat and much cattle, sheep, and 
horses. The climate is extremely cold {y^y). The people 
are hasty and impetuous. 

On the eastern side this country is bordered by the Fan 
kingdom (Tibet), on the west by San-po-ho (Sampaha or 
Malasa (?) ), on the north by Khotan. 

Going south-east from Ma-ti-pu-lo 400 li or so, we come 
to the country of Kiu-pi-shwong-na. 

KlU-PI-SHWONG-NA (G6v1sANA). 

This kingdom ^^^ is about 2000 li in circuit, and the 
capital about 14 or 15 li. It is naturally strong, being 
fenced in with crags and precipices. The population is 
numerous. We find on every side flowers, and groves, and 
lakes (j90w&) succeeding each other in regular order. The 
climate. and the products resemble those of Mo-ti-pu-lo. 
The manners of the people are pure and honest. They 

^*^ In Chinese Kin-shi, "golden Book xi. See also Yule's Mareo 

people." Below it is said that PolOf vol. ii. p. 397. 

San-po-ho was limited on the west ^^^Julien restores this to Grdvi^ana. 

by Su-fa-la-na-kiu-to-lo (Suvarna- Cunningham is satisfied that the old 

gotra, called also the kingdom of fort near the village of TJjain repre- 

women), which itself touched on the sents the ancient city of Gdvisana. 

east the country of T'u-fan (Tibet), This village is just one mile to the 

and on the north the kingdom of east of Kasipur. Hwui-lih does not 

Yu-tien (Khotan). Suvarnagotra mention this country, but reckoiis 

is here placed on the frontier of 400 li from Matipura to Ahikshetra 

Brahmapura. in a south-easterly direction. This 

^^ There is a country of the "tt>es<cj*n distance and bearing are nearly 

women " named by Hiuen Tsiang in correct. 



200 RECORDS OF WESTERN COUNTRIES, [book ir. 

are diligent in study and given to good works. There 
are many believers in false doctrine, who seek present 
happiness only. There are two sanghdrdmas and about 
lOO priests, who naostly study the Little Vehicle. There 
are thirty D^va temples with different sectaries, who con- 
gregate together without distinction. 

Beside the chief town is an old sanghdrdma in which is 
a stiSipa built by King A^ka. It is about 200 feet high; 
here Buddha, when living, preached for a month on the 
most essential points of religion. By the side is a place 
where there are traces of the four past Buddhas, who sat 
and walked here. At the side of this place are two small 
st'Apas containing the hair and nail-parings of Tath&gata. 
They are about 10 feet high. 

Going from this south-east about 400 li, we come to the 
country of'0-hi-chi-ta-lo (Ahikshetra). 

'0-Hi-cHi-TA-Lo (Ahikshetra). 

This country ^^ is about 3000 li in circuit, and the 
capital about 17 or 18 li. It is naturally strong, being 
flanked by mountain crags. It produces wheat, and there 
are many woods and fountains. The climate is soft and 
agreeable, and the people sincere and truthful. They love 
religion, and apply themselves to learning. They are 
clever and well informed. There are about ten sanghd- 
rdmas, and some looo priests who study the Little Vehicle 
of the Ching-liang school.^^^ 

There are some nine Deva temples with 300 sectaries. 
They sacrifice to l^vara, and belong to the company of 
" ashes -sprinklers " (Pasupatas). 

Outside the chief town is a NIga tank, by the side of 
which is a st'Supa built by A^oka-raja. It was here tlie 

^^ Ahikshetra, Ahikshatra, or vol. i. p, 747 ; Wilson's Yisk. •'j^ur, 

Ahichchhatra, a place named in the (Hall's ed.), vol. ii. p. i6i. 

Mahdhhdraia, i. 5515, 6348 ; HaH- ^^* In the text warig is a mistake 

vamfa^ 1 1 14 ; Prinini, iii. i, 7. It for chingt but the school is properly 

was the capital of North Panchftla the Sammatiya school, 
or Hohilkha d. Lassen, ii.d. Alt.^ 



BOOKivJ PI'LO'SHAN'NA^VIRASANA. 201 

Tathagata, when in the world, preached the law for the 
sake of a N^ga-rSJa for seven days.^^ By the side of it 
are four little stiXpas; here are traces where, in days gone 
by, the four past Buddhas sat and walked. 

From this going south 260 or 270 li, and crossing the 
Ganges river, proceeding then in a south-west direction, 
we come toPi-lo-shan-na (Vlrasana) country. 



Pl-LO-SHAN-NA (ViKASANA ?) 

This country ^^^ is about 2000 li in circuit The capital 
town about 10 IL The climate and produce are the same 
as those of AhikshStra. The habits of the people are 
violent and headstrong. They are given to study and the 
arts. They are chiefly heretics (attached in faith to heresy); 
there are a few who believe in the law of Buddha. There 
are two sanghdrdmas with about 300 priests, who attach 
themselves to the study of the Great Vehicle. There are 
five DSva temples occupied by sectaries of different per- 
suasions. 

In the middle of the chief city is an old mnghdrdma, 
within which is a stilpa, which, although in ruins, is still 
rather more than 100 feet high. It was built by A^oka- 
r^ja. Tathagata, when in the world in old days, preached 
here for seven days on the Wen-kial-chu-hing {SkaThdha- 
dhdtVriipasthdna Slitra 1)}^^ By the side of it are the 

106 rpjjg qJ^ story connected with Karsana. Hiuen Tsiang probably 

this place was that E4ja Adi was crossed the Granges near Sah^war, a 

found by Drdna sleeping under the few miles from Soron : this appears 

guardianship of a serpent, hence the to answer to the distance of 260 or 

name Ahi-chhatra {serpent canopy)^ 270 li — about 50 miles. General 

This story was probably appropriated Cunningham says 23 to 25 miles, 

by the Buddhists. For a full account but on his Map x. the distance is 50 

of this place and its present condi- miles. 

tion, see Cunningham, Arckceolog. ^^ Julien (p. 236, n. i) renders 

Survey of India, vol. i. p. 259 ff. this literally " one who dwells in the 

w7 Restored (doubtfully) by Julien world called Oiien-hiai;" but wen- 

to Virasana. General Cunningham hiai represents slcandha-dhdtUf and 

identifies it (conjecturally) with a c^^t is the Chinese symbol for t^pas- 

great mound of ruins called Atranji- thdna, 
khera, four miles to the south of 



202 RECORDS OF WESTERN COUNTRIES. [BOOKiy 

traces where the four formipr Buddhas sat and walked in 
exercise. : 

Going hence south-east 200 li or so, we come to the 
country of Kie- pi- tha (Kapitha).^^ 

KlE-PI-THA (KaPITHA). 

This country ^^^ is about 2000 li in circuit, and the capital 
20 li or so. The climate and produce resemble those of 
Pi-lo-shan-na. The manners of the people are soft and 
agreeable. The men are much given to learning. There 
are four sanghdraTncts with about looo priests, who study 
the Ching-liang (Saiiimatiya) school of the Little Vehicle. 
There are ten D^va temples, where sectaries of all persua- 
sions dwell. They all honour and sacrifice to^^^ Mah^^- 
vara (Ta-tseu-t'sai-tien). 

To the east of the city 26 li or so is a great saiiglidrdma 
of beautiful construction, throughout which the artist has 
exhibited his greatest skill. The sacred image of the holy 
form {of Buddha) is most wonderfully magnificent. There 
are about lOO priests here, who study the doctrines of the 
Saihmatiya (Ching-liang) school. Several myriads of "pure 
men" (religious laymen) live by the side of this convent. 

Within the great enclosure of the sanghdrdwn there are 
three precious ladders, which are arranged side by side from 
north to south, with their faces for descent to the east. 
This is where Tath§,gata came down on his return from 
the Trayastrim^as lieaven.^^^ In old days Tathagata, going 
up from the " wood of the conqueror" (Shing-lin, Jetavana), 

^*'' Written formerly San g-kia-&he Var^ha Mihira was probably edu^ 

Sank^ya. eated at Kapitha. 

ii\> ijrjjjg corresponds with the , ^^^ I translate s*' by " sacrifice," 

present Sankisa, the site of . which because of the curious analogy with 

was discovered by General Cunning- words of the same meaning used in 

ham in i842. It is just 40 miles .this sense in other languages (com- 

(200 li) south-east of Atraiiji, The pare the Greek iroUwj Lat. saa^a 

name of Kapitha has entirely dis- facere; Sansk. Xr/, &c.) . It may 

appeared, although there is a trace mean simply " to worship " or 

of it in a story referred to in Arcki^ "serve." 

^'iO'V. of /mliat vol. I. p. 271, n... Dr.. ^'^ This story of Buddha's descent 

Kern thinks that the astronomer from heaven; ia a popular one aman^ 



BOOK IV.] KIE-PI-THA-KAPITHA. 203 

ascended to the heavenly mansions, and dwelt in the 
Saddharma Hall,^^^ preaching the law for the sake of 
his mother. Three months having elapised, being de- 
sirous to descend to earth, Sakra, king of the DSvas, 
exercising his' spiritual power, erected these precious 
ladders. The middle one was of yellow gold, the left- 
hand one of pure crystal, the right-hand one of white 
silver. 

Tath&gata rising from the Saddharma Hall, accom- 
panied by a multitude of DGvas, descended by the 
middle ladder, MS,ha-Brahm§.-raja (Fan), holding a 
white chdmara, . came down by the white ladder on the 
right, whilst Sakra (Shi), king of D^vas (D^vSndra), hold- 
ing a precious canopy (parasol), descended by the crystal 
ladder on the left. Meanwhile the company of D^vas in 
the air scattered flowers and chanted their praises in his 
honour. Some centuries ago the ladders still existed in 
their original position, but now they have sunk into the 
earth and have disappeared. The neighbouring princes, 
grieved at not having- seen them, built up of bricks and 
chased stones ornamented with jewels, on the ancient 
foundations (three ladders) resembling the old ones. They 
are about 70 feet high. Above them they have built a 
vihdra in which is a stone image of Buddha, and on 
either side of this is a ladder with the figures of Brahm^ 
and Sakra, just as they appeared when- first rising to 
accompany Buddha in his descent. 

On the outside of the vihdra, but close by its side, there 
is a stone column about 70 feet high which was erected by 
As&ka-rSja (Wu.-yeu). It is of a purple colour, and shining 
as if with moisture. The substance is hard and finely 
grained. Above it is a lion sitting on his haunches,^^^ and 

Buddhists. It is described by Fa- Bumouf, Intro,d. p. 541, and Lotus, 

hian (cap. xvli,), and is represented pp. 219, 249, 279. . 

in the sculptures at Sdiichi, Tree and ^^f That is, tlie preaching hall used 

Serp. Ww. pi. xxvii. fig. . j, and by Sakra and the gods of the " thirty- 
Bharhut, Stupa of Bharhut, pi. xvii. . three .heaven " for religious purposes. 

See Jour. R. As, Soc., N.**., .vol.;y. "** 2 Vw A:w, "sitting in a squat- 

pp. i64ff. For the Trayastririisas, see ting position."" This expression is 



204 RECORDS OF WESTERN COUNTRIES, [book iv. 

facing the ladder. Thexe are carved figures inlaid/^^ of 
wonderful execution, on the four sides of the pillar and 
around it. As men are good or bad these figures appear 
on the pillar {or disappear). 

Beside the precious ladder (temple), and not far from it, 
is a stiipa where there are traces left of the four past 
Buddhas, who sat and walked here. 

By the side of it is another stiipa. This is where TathS.- 
gata, when in the world, bathed himself. By tbe side of 
this is a vihdra on the spot where Tath&gata entered 
Samddhi, By the side of the vihdra there is a lonor 
foundation wall 50 paces in length and 7 feet high ; this 
is the place where TathS^gata took exercise.^^® On the 
spots where his feet trod are figures of the lotus flower. 
On the right and left of the wall are {two) little st4pas, 
erected by 6akra and Brahm§,-rSja. 

In front of the stilpas of Sakra and Brahm^, is the 
place where Utpalavarn§, (Lin-hwa-sih) the Bhikshuni,^^^ 
wishing to be the first to see. Buddha, was changed into a 
Ghakravartin-r§,ja when Tathigata was returning from the 
palace of l^vara Deva to Jambudvtpa. At this time Sub- 
huti (Su-pa-ti),^^^ quietly seated in his stone cell, thought 
thus with himself : " Now Buddha is returning down to 
dwell with men — ^angels lead and attend him. And now 
why should I go to the place ? Have I not heard him 
declare that all existing things are void of reality ? Since 
this is the nature of all things, I have already seen with 

rendered by Julien "lying down" ^^'^ The restoration to TTtpalavarn4 

{coucJiant), but it appears to mean is confirmed by Fa*hian's account 

" sitting on his heels or haunches ; *' (c. xvii.) Julien had first Pundaiika- 

but in either case the position of the varnE, which he afterwards altered 

animal would differ from that of the to Padmavatl 

standing elephant discovered by ^^ Subhiiti is the representative 

General Cunningham at Sankisa of the later idealism of the Buddhist 

{Arch, Survey, vol. i. p. 278). creed. He is the mouthpiece for 

lis Teau low, vid. Med. sub loc. arguments put forth in the Prdjna 

. 516 There was a similar stone path Pdramita works (the Vajrackhedihd), 

at N^anda with lotus flowers carved to show that aU things are unreal, the 

on it. (See I-tsing and Jour, H, ^As, body of the law {dharmakdya) being 

Soc,, N.S., vol. xiii. p. 571). tbe only reality. 



BOOK IV.] KIE-PI'THA ^KA PITH A . 205 

my eyes of wisdom the spiritual (fa) body of Bud- 
dhl"i» 

At this time UtpalavarnS. Bhikshunl, being anxious to 
be the first to see Buddha, was changed into a Chakra- 
vartin monarch, with the seven gems ^^^ (ratndni) accom- 
panying her, and with the four kinds of troops to escort 
and defend her. Coming to the place where the lord of 
the world was, she reassumed her form as a Bhikshunl, 
on which TathS,^ata addressed her and said : " You are 
not the first to see me ! Subhuti (Chen-hien), compre- 
hending the emptiness of all things, he has beheld my 
spiritual body (dharmaJcdyay* '^^ 

Within the precinct of the sacred traces miracles are 
constantly exhibited. 

To the south-east of the great stilpa is a NIga tank. 
He defends the sacred traces with care, and being thus 
spiritually protected, one cannot regard them lightly. 
Years may efi'ect their destruction, but no human power 
can do so. Going north-west from this less that 200 li, 
we come to the kingdom of Kie-po-kio-she (Kany4- 
kubja). 

^^^ This difiPers somewhat from 120 j-q^ ^i^g ggy^jj p^g^ious Things 

Julien'p version. He gives " je me belonging to a wheel king, see 

suis attache 6, la nature de toutes Senart, Za Legende du JBuddha, 

les lois ; " but it appears to me that c i. 

the construction is chu-fd-sin^'Shi^ ^^^ Tor an account of the three 

" the nature of things {fci — dharma) bodies of all the Buddhas, see /. E. 

being thus (sfei), therefore I have As. S., N.S., vol. xiii, p. 555. 
already seen," &c. 



END OF BOOK IV. 



C"-20!6 ) 



BOOK V. 

Contains the following countries: — (i) Kie-jo-JciO'She-lcwo; (2) ^O-yu-Vo; 
(3)'0'ye'mU'k*ie; (4) Fo-lo-ye-hia; {$) Kiao-shang-mi ; (6) Pi- 
m-kza. 

KlE-JO-KIO-SHE-KWO (KaNYAKUBJA). 



This kingdom is about 4000 li in circuit ; the capital,^ on 
the west, borders on the river Ganges.2 It is abaut 20 li 
in length and 4 or 5 li in breadth. The city has^ a 
dry ditch ^ round it, with strong and lofty towers facing 
one another. The flowers and woods, the lakes and ponds,* 
bright and pure and shining like mirrors, (are seen on every 
side). Valuable merchandise is collected here in great 
quantities. The people are well off and contented, the 
houses are rich and well found. Flowers and fruits abound 
in every place, and the land is sown and reaped in due 
seasons* The climate is agreeable and soft, the manners 

^ The capital, Kany^kubja(Kie- jo- ham, Anc, Geog. of Ind., p. 380). 
kio-she-kw5), now caUed K anauj. This is probably the part alluded to 
The distance from Kapitha or San- by Hiuen Tsiang in the context. It 
kisa is given by Hiuen Tsiang as is triangular in shape, and each side 
somewhat less than 200 li, and the is covered by a ditch or a dry nala, 
bearing north-west. There is a as stated in the text. Fa-hian places 
mistake here, as the bearing is south- Kanauj 7 yojauas south-east of Sam- 
east, and the distance somewhal less kisa. 

than 300 li. Kanauj was^ for many' '-^ That is, borders or lies near the 

hundred years the Hindu capital of western bank of the Ganges, Julien 

Northern India, but the existing re- translates it, **is near the Ganges." 

mains are few and unimportant. ^ The reference seems to be to the 

Kanauj is mentioned by Ptolemy (lib. inner or fortified portion (citadel) of 

vii. c. 2, 22), who calls it "Kavbr^i^a. the capital city. Julien translates 

The modern town occupies only the as if it referred to all the cities. The 

north end of the site of the old cit>. symbol hvfang means "a dry ditch.'* 

including the whole of what is now * Or the ponds only. 
called the Kilak or citadel (Cunning- 



BOOK v.], KIE-JO'KIO'SHE-KWO-^KANYJKUBJA, 207 

of tlie people honest and sincere. They are' noble and 
gracious in appearance. For clothing they use ornamented 
and bright-shining {fabrics). They apply themselves 
much to learning, and in their travels are very much 
given to discussion ^ {on religious subjects), {The fame of 
their pure language is far spread. The believers in Buddha 
and the heretics are about equal in number. There are 
some hundred sanghdrdmas with lopoo priests. They 
study both the Great and Little Vehicle. There are 200 
Deva temples with several thousand followers. 

The old capital of Kany&kubja, where men lived for a 
long time, was called Kusumapura.^: The king's name was 
Brahmadatta.^' His relis^ious merit and wisdom in former 
births entailed on- him the inheritance of a literary and 
military character that caused his name to be widely 
reverenced and feared. The whole of Jambudvipa re- 
sounded with his fame, and the neighbouring provinces 
were filled with the knowledge of it. He had 1000 sons 
famed for wisdom and courage, and ioo daughters of 
singular grace and beauty. 

At this time there was a Rishi livini? on the border of 
the Ganges - river, who, having entered a condition of 
ecstasy, by his spiritual power passed several myriad 
of years in this condition, until his form became like a 
decayed tree. Now; it happened that some wandering 
birds having assembled in .a flock near this spot, one of 
them let drop on the shoulder {of the JR/lshi) a NyagrSdha 
(JUi-ku-liu) fruit, which grew up, and through summer and 
winter afforded him a welcome protection and shade. 
After a succession of years he awoke from his ecstasy. 
He arose and desired to , get rid of the tree, but feared to 
injure the nests of the birds in it. The men of the time, 

^ This passage, which is confused, of their arguments, is wide-spread 
seeuis to refer to their going about or renowned, 

here and there to discuss questions ^ Keu-su-mo-pu-lo, in Chinese 
relating to religion. The. purity of. Hwa-kung, flower palace, 
their discourses, i.c., the clearness ^ In Chinese Fan-sheUj " Brahma* 

given." 




2o8 RECORDS OF WESTERN COUNTRIES, [book v. 

extolling his virtue, called liim "The great-tree (Maha- 
vrlksha) Rlshi," The Rlshi gazing once on the river-bank 
as he wandered forth to behold the woods and trees, saw 
the danghters of the king folio wins^ one another and 
ganabolling together. Then the love of the world (the 
world of desire — Kdmadhdtu), which holds and pollutes the 
mind, was engendered in him. Immediately he went to 
Kusumapura for the purpose of paying his salutations to 
the king and asking (for his daughter). 

The king, hearing of the arrival of the Eishi, went him- 
self to meet and salute him, and thus addressed him gra- 
ciously : " Great Rishi ! you were reposing in peace — ^what 
has disturbed you ? "^ The Rlshi answered, " After having 
reposed in the forest many years, on awaking from my 
trance, in walking to and fro I saw the king's daughters ; 
a polluted and lustful heart was produced in me, and now 
I have come from far to request {one of your daughters in 
marriage). 

The king hearing this, and seeing no way to escape, 
said to the Rishi, " Go back to your place and rest, and 
let me beg you to await the happy period " The Rlshi, 
hearing the mandate, returned to the forest The king 
then asked his daughters in succession, but none of them 
consented to be given in marriage* 

The king, fearing the power of the Blshi, was much 
grieved and afflicted thereat. And now the youngest 
daughter of the king, watching an opportunity when the 
king was at liberty, with an engaging manner said, " The 
king, my father, has his thousand sons, and on every side 
his dependents * are reverently obedient. Why, then, are 
you sad as if you were afraid of something ? " 

The king replied, " The great-tree-Rlshi has been pleased 
to look down on you ^^ to seek a marriage with one of you, 

r 

8 Or it may be rendered, " What tion ; he could not, therefore, use 

outward matter has been able to the words as if expostulating with 

excite for a while the composed pas- him. 

sions o£ the great R'ishi?" It does * His ten thousand kingdoms, 

not seem probable that the king was ^^ That is, on the daughters gene^ 

acquainted with the RYshi'a inten* rally. 



book' v.] KIE-yO-KIO'SHE'KWO-KANYAKUBJA. 209 

and you have all turned away and not consented to comply 
with his request. Now this Rlshi possesses great power, 
and is able to bring either calamities or good fortuna If 
he is thwarted he will be exceedingly angry, and in his 
displeasure destroy my kingdom, and put an end to our 
religious worship, and bring disgrace on me and my an- 
cestors. As I consider this unhappiness indeed I have 
much anxiety/* 

The girl-daughter replied, "Dismiss your heavy grief; 
ours is the fault. Let me, I pray, in my poor person 
promote the prosperity of the country," 

The king, hearing her words, was overjoyed, and ordered 
his chariot to accompany her with gifts to her marriage* 
Havino: arrived at the hermitage of the Rlshi, he offered 
his respectful greetings and said, " Great Rlshi ! since you 
condescended to fix your mind on external things and to 
regard the world with complacency, I venture to offer you 
my young daughter to cherish and provide for you (water 
and sweep)" The Rlshi, looking at her, was displeased, and 
said to the king, ** You despise my old age, surely, in offer- 
ing me this ungainly thing.'' 

The king said, "I asked all my daughters in succes- 
sion, but they were unwilling to comply with your re- 
quest: this little one alone offered to serve you." 

The Rishi was extremely angry, and uttered this curse 
(evil charm), saying, "Let the ninety-nine girls {who 
refused me) this moment become hump-backed; being 
thus deformed, they will find no one to marry them in 
all the world." The king, having sent a messenger in 
haste, found that .already they had become deformed. 
From this time the town had this other name of the 
Kuih-n-iu-shing (KanyS,kubja), i,e,, " city of the 
humped-backed women.*' ^^ 

The reigning king is of the Vai^ya^^ caste. His name 

^^ The Purdnas refer this story to ^^ Vai^ya is here, perhaps, the 
the curse of the sage Vaya on the name of a Rgljput clan (Bais or 
hundred daughters of Kusandbha. Vaisa), not the mercantile class or 

VOL. I. 



210 RECORDS OF WESTERN COUNTRIES, [book v, 

is Harsliavardhana (Ho-li-sha-fa-t'au-na).^^ Acommis- 
sion of officers hold tlie land. During ,two generations 
there have been three kings, (The kings) father was called 
Po-lo-kie-lo-fa-t'an-na (PrabhS^karavardhana) ; ^* his 
elder brothers name was Eajyavardhana (Ho-lo-she-fa- 
t'aii-na).^^ 

. Eajyavardhana came to the throne as the elder 
brother, and ruled with virtue. At this time the king of 
Karnasuvarna (Kie-lo-na-su-fa-la-na)/^ — a kingdom of 
Eastern India — whose name was Sa^angka (She-shang- 
kia),^'' frequently addressed his ministers in these words : 
"If a frontier country has a virtuous ruler, this is the 
unhappiness of the (Tfwther) kingdom." On this they 
asked the king to a conference and murdered him. 

The people having lost their ruler, the country became 
desolate. Then the great minister Po-ni(Bhandi),^^ whose 

caste among the Hindus (Cunning- north of Murshid^Md, in Bengal, 

ham, op. cU^'p. 377). Baiswara,the stands on the site of an old city 

country of the Bais Rajputs, ex- caUed Kurusona-ka-gadh, supposed 

tends from the neighbourhood of to be a Bengali corruption of the 

Lakhnau to Khara-M^nikpur, and name in the text. — /. -4 s. S. Beng.^ 

thus comprises nearly the whole of vol. xxii. pp. 281 f. ; J. R. As. S.., 

Southern Oudh {ih.) N.S., vol. vi. p. 248; Ind. Ant.^ vol. 

^ In Chinese, Hi-tsang, "increase vii. p. 197 n. 

of ]oy." This is the celebrated ^^ In Chinese, Yueh, the moon. 

Sill-ditya Harshavardhana, whose This was Sas^ngka Narendragupta, 

reign (according to Max Miiller, king of Gauda or Bengal. 

Ind. Ant.f vol. xiL p. 234) began J^* Julien restores Po-ni to B4m. In 

610 A.D. and ended about 650 a.d. Chinese it is equal to Bin-liu, " dis- 

Others place the beginning of hia tinguished," Bdna, the weU-known 

reign earlier, 606 or 607 a.d. (See author of the IJarshxwharUa, in- 

Bendall's Catalogue, Int., p. xli.) forms us that his name was Bhandin. 

He was the founder of an era (S'rt- He is referred to in the preface to 

karska) formerly used in various Boyd's Ndgdjianda. I-tsing relates 

parts of North India. Bendall, that SiUditya kept all the best 

op, city Int., p. xl. ; Hall's F«- writers, especially poets, at his court, 

savadattdy pp. 5 ^ f* 5 Jour, Bom. B. and that he {the Jcin^) used to join in 

R. As. Sac, vol. x. pp. 38 ff. ; Ind. the literary recitals j among the rest 

Ant., vol. vii. pp. 196 if ; Beinaud, that he would assume the part of 

Pragm. Arab, et Pet^^., p. 139. JimAtav^hana Bddhisattva, and 

^4 In Chinese, Tso kwong, to cause transform himself into a N^ga 

brightness. The symbol p'o is amid the sound of song and instru- 

omitted in the text. mental music. Nan liae, § 32, k. iv. 

15 In Chinese, Wang tsang, kingly p. 6. Now Jimutavtlhana (iSAm^ yun, 

increase. "cloud chariot") is the hero of the 

^'^ In Chinese, Kin 'rh," gold-ear.'* Ndgdnanda. The king Srf Har- 

The town of Ka!kjS.mati, 12 miles shadeva, therefore, who is mentioned. 



BOOK v.] SILADITYA OF KANAUjf, 211 

power and reputation were high and of much weight, ad- 
dressing the assembled ministers, said, " The destiny of 
the nation is to be fixed to-dav. The old kin(^*s son is 
dead : the brother of the prince, however, is humane and 
affectionate, and his disposition, heaven-conferred, is duti- 
ful and obedient. Because he is strongly attached to his 
family, the people will trust in him. I propose that he 
assume the royal authority : let each one give his opinion 
on this matter, whatever he thinks/' They were all 
agreed on this point, and acknowledged his conspicuous 
qualities. 

On this the chief ministers and the magistrates all ex- 
horted him to take authority, saying, "Let the royal 
prince attend! The accumulated merit and the con- 
spicuous virtue of the former king were so illustrious as 
to cause his kingdom to be most happily governed. When 
he was followed by Eajyavardhana we thought he would 
end his years (as king) ; but owing to the fault of his 
rninisters, he was led to subject his person to the hand of 
his enemy, and the kingdom has suffered a great afflic- 
tion ; but it is the fault of your ministers. The opinion of 
the people, as shown in their songs, proves their real sub- 
mission to your eminent qualities. Eeign, then, with 
glory over the land ; conquer the enemies of your family ; 
wash out the insult laid on your kingdom and the deeds 
of your illustrious father. Great will your merit be in 
such a case. We pray you reject not our prayer." 

The prince replied, '^ The government of a country is a 
responsible office and ever attended with difficulties. The 
duties of a prince require previous consideration. As for 
myself, I am indeed of small eminence ; but as my father 

as the author both of the Ratndvalt Co well thinks, was Dhltvaka, one^of 

and the Ndffdnanda, is Sil^ditya of the poets residing at the court of Sri 

Kanauj ; and I-tsing bas left us the Harsha, whilst B^na composed the 

notice that this king himself took Ratndvali. The Jdtakanidld was 

the part of the hero during the per- also the work of the poets of Sri 

formance of the Ndgdnavda. The Harsha's court. Abstract, &c., p. 

real author, however, Professor 197. 



212 RECORDS OF WESTERN COUNTRIES, [book v. 

and brother are no more, to reject the heritage of the 
crown, that can bring no benefit to the people. I must 
attend to the opinion of the world and forget my own in- 
sufficiency. Now, therefore, on the banks of the Ganges 
there is a statue of Avalokit^^vara Bodhisattva which has 
evidenced many spiritual wonders. I will go to it and 
ask advice (request a respoTisey* Forthwith, coming to the 
spot where the figure of the BSdhisattva was, he remained 
before it fasting and praying. The BSdhisattva recognis- 
ing his sincere intention (heart), appeared in a bodily form 
and inquired, " What do you seek that you are so earnest 
in your supplications?" The prince answered, "I have 
suffered under a load of affliction. My dear father, in- 
deed, is dead, who was full of kindness ; and my brother, 
humane and gentle as he was, has been odiously murdered. 
In the presence of these calamities I humble myself as 
one of little virtue ; nevertheless, the people would exalt 
me to the royal dignity, to fill the high place of my illus- 
trious father. Yet I am, indeed, but ignorant and foolish. 
In my trouble I ask the holy direction (of the Bddhis" 
attxa)y 

The B6dhisattva replied, " In your former existence you 
lived in this forest as a hermit (a forest inendicant)}-^ and 
by your earnest diligence and unremitting attention you 
inherited a power of religious merit which resulted in your 
birth as a king's son. The king of the country, Karnasu- 
varna, has overturned the law of Buddha. Now when 
you succeed to the royal estate, you should in the same 
proportion exercise towards it the utmost love and pity,^^ 
If you give your mind to compassionate the condition of 
the distressed and to cherish them, then before long you 
shall rule over the Five Indies. If you would establish 
your authority, attend to my instruction, and by my 

^® "A forest mendicant" is the wild or desert spot near the Ganges, 

translation of Aranyia Bhikshu {Ian- *^ So I understand the passage a» 

yo-pi-ts^u). It would appear frqm relating to a corresponding favour to 

the text that the place where this the law of Buddha, in return for the 

statue of A valOkitcs vara stood was a persecution of Sas^ngka. 



BOOK v.] SILADITYA OF KANAUJ, 213 

secret power you shall receive additional enliglitenment, 
so that not one of your neighbours shall be able to triumph 
over you. Ascend not the lion-throne, and call not your- 
self Maharaja." 21 

Having received these instructions, he departed and 
assumed the roval office. He called himself the Kin^^j's 
Son (Kumara) ; his title was S il I d i t y a. And now he com- 
manded his ministers, saying, " The enemies of my brother 
are unpunished as yet, the neighbouring countries not 
brought to submission; while this is so my right hand 
shall never lift food to my mouth. Therefore do you, 
people and officers, unite with one heart and put out your 
strength." Accordingly they assembled all the soldiers of 
the kingdom, summoned the mastei's of arms (ehampions, 
or, teachers of the art of fighting). They had a body of 
5000 elephants, a body of 2000 cavalry, and 50,000 foot- 
soldiers. He went from east to west subduing all who 
were not obedient; the elephants were not unharnessed 
nor the soldiers unbelted (unhelmeted). After six years 
he had subdued the Five Indies. Having thus enlarged 
his territory, he increased his forces ; he had 60,000 war 
elephants and 100,000 cavalry. After thirty years his arms 
reposed, and he governed everywhere in peace. He then 

21 This appears to be the advice account of his victory over Sll^ditya. 

or direction given oracularly (see (See Cunningham, Arch. Surv., vol. i 

Jour. R. As, Soc, N.S., vol. xv. p. p. 281 ; Jnd. Ant, vol. vii. pp. 164, 

334) — 219, &c.) I may here perhaps 

fi shing sse tsen che tso observe that I-tsing, the Chinese pil- 

fi chinor ta wan<y che ho. g"°^» notices his own visit to a great 

° ° lord of Eastern India called Jih- 

The promise is, that if this advice is yneh-kun, i.e.^ ChandrMitya rilja- 

f oUowed, then, " by my mysterious bhritya (hwcm) ; this is probably the 

energy (or, in the darkness), shall be Obandr^ditya, elder brother of Vik- 

added the benefit {Juippi7ies») of light, ramaditya, the grandson of Pulak^si 

so that in the neighbouring king- Vallabha^ the conqueror of Sri Har- 

doms there shall be no one strong sha SilS-ditya (vid. Jour, R, As. Soc, 

enough to resist {pour aiins)," ^M- N.S., vol. i. p. 260 j and Ind. Ant, 

ditya did, in fact, conquer the whole voL vii. pp. 163,. 219 ; I-tsing, Nan 

of North India, and was only checked Jme, k. iv. f oL 6 b, and k. iv. fol. 1 2 a). 

in the south by Pulik^^i (the Pula- I-tsing mentions that Chandraditya 

k^sa of Hiuen Tsiang, book xi. m* was a poet who bad versified the 

fra), whose title appears to have Vessantara Jdtakck 
been ParamS^vara, given him on 



214 RECORDS OF WESTERN COUNTRIES, [book v. 

practised to the utmost, the rules of temperance,^^ and 
sought to plant the tree of religious merit to such an 
extent that he forgot to sleep or to eat. He forbade the 
slaughter of any livinor thinor or flesh as food throuojhout 
the Five Indies on pain of death without pardon. He built 
on the banks* of the river Ganges several thousand st4/pas, 
each about lOO feet high ; in all the highways of the towns 
and villages throughout India he erected hospices,^^ pro- 
vided with food and drink, and stationed there physicians,^* 
with medicines for travellers and poor persons round about, 
to be given without any stint. On all spots where there 
were holy traces {of Buddha) he raised sanghdrdmas. 

Once in five years he held the great assembly called 
Moksha, He emptied his treasuries to give all away in 
charity, only reserving the soldiers* arms, which were unfit 
to give as alms.^^ Every year he assembled the Sramanas 
from all countries, and on the third and seventh days he 
bestowed on them in charity the four kinds of alms (viz., 
food, drink, medicine, clothing). He decorated the throne of 
the law (the pulpit) and extensively ornamented {arranged) 
the oratories.^^ He ordered the priests to carry on discus- 
sions, and himself judged of their several arguments, 
whether they were weak or powerful. He rewarded the 
good and punished the wicked, degraded the evil and 
promoted the men of talent. If any one {of the priests) 
walked according to the moral precepts, and was dis- 
tinguished in addition for purity in religion (^^eason)^ he 
himself conducted such an one to " the lion-throne " and 
received from him the precepts of the law. If any one, 
though distinguished for purity of life, had no distinction 



23 Temperate restrictions ; bxit Jieen "physicians and medicines.'* 

is difficult in this sense. ^^ The expression in the text is 

^ Punya^^s — Tsing - leu, pure Tan-sJie, which, as Julieu has ob- 

lodging houses, or ckovltries, served, is a hybrid term for giving 

'* There is an error in the text, as away in da/na^ or charity, 

pointed out by Julien, n. 2. The *^^ The expression may refer to 

text may mean he placed in these mats or seats for discussion or for 

buildings " doctor s medicines," or religious services. 



BOOKV,] SILADITYA OF KANAUy. 215 

for learning, lie was reverenced/but not highly honoured. 
If any one disregarded the rules of morality and was no- 
torious for his disregard of propriety, him he banished 
from the country, and would neither see him nor listen to 
him. If any of the neighbouring princes or their chief 
ministers lived religiously, with earnest purpose, and aspired 
to a virtuous character without regarding labour, he led 
him by the hand to occupy the same seat with himself, 
and called him "illustrious friend ;" but he disdained to 
look upon those of a different character. If it was neces- 
sary to transact state business, he employed couriers who 
continually went and returned. If there was any irregu- 
larity in the manners of the people of the cities, he went 
amongst them. Wherever he moved he dwelt in a ready- 
made building 2^ during his sojourn. During the exces- 
sive rains of the three months of the rainy season he would 
not travel thus. Constantly in his travelling-palace he 
would provide choice meats for men of all sorts of reli- 
gion,^^ The Buddhist priests would be perhaps a thou- 
sand ; the Br&hmans, five hundred. He divided each dav 
into three portions. During the first he occupied himself 
on matters of government ; during the second he practised 
himself in religious devotion (merit) without interrup- 
tion, so that the day was not sufficiently long. When I ^ 
first received the invitation of Kum§.ra-r§ja, I said I would 
go from Magadha to KS,marApa. At this time SilSiditya- 
r&ja was visiting different parts of his empire, and found 
himself at Kie-mi-^^-ou-ki-lo, when he gave the following 

^ A hut or dwelling run up for him was the king of Kdmartipa, 

the purpose. It seems to refer to a the western portion of Asam (see 

temporary rest-house, made pro- Book x.) SlUditya was also called 

bably of some light material. From Kum^ra. The iavitation referred 

the next sentence it seems that he to will be found in the last section 

carried about with him the materials of the 4th book of the Life of Hiuen 

for constructing such an abode. Tsiang. 

^ It will be seen from this that ^ Here mi is an error for chu, 

Sll^ditya, although leaning to Bud- The restoration will be Kajtighira 

dhism, was a patron of other reli- or Kajinghara, a small kingdom on 

gious sects. the banks of the Ganges, about 92 

• ^ This refers to the pilgrim him- miles from Ohampi. ( Vide V. ds: 

self. The Kura^ra-rAia who invited St. Martin, Memoirey p. 387.) 



2i6 RECORDS OF WESTERN COUNTRIES, [book v. 

order to Kuinira-TS.ja: "T desire you to come at once to 
the assembly with the strange Sramana you are entertain- 
ing at the NManda convent." On this, coming with Ku- 
m&ra-raja, we attended the assembly. The king, Siladitya, 
after the fatigue of the journey wa:s over, said, ''From 
what country do you come, and what do you seek in your 
travels ? " 

He said in reply, " I come from the great Tang country, 
and I ask permission to seek for the law (religious books) 
of Buddha." - 

The king said, ** Whereabouts is the great Tang country ? 
by what road do you travel ? and is it far from this, or 
near ? " 

In reply he said, "My country lies to the north- east 
from this several myriads of li; it is the kingdom which 
in India is called Mah^china.'' 

The king answered, "I have heard that the country 
of Mahachina has a king called Ts'in,^^ the sop of heaven, 
when young distinguished for his spiritual abilities, when 
old then (called) 'divine warrior,' ^^ The empire in 
former generations was in disorder and confusion, every- 
where divided and in disunion; soldiers were in conflict, 
and all the people were afflicted with calamity. Then 
the king of Ts'in, son of heaven, who had conceived from 
the first vast purposes, brought into exercise all his 
pity and love ; he brought about a right understanding, 
and pacified and settled all within the seas. His laws 
and instruction spread on every side. People from other 

^ The context and HiuenTsiang's ence (farther on) to the songs sung 

reply indicate the reference to the in honour of this king illustrates the 

first emperor (Hwang-ti) ^/i6, or £^r A character of StlMitya, who was 

she, of the Ts'in dynasty (221 B.C.) himself a poet. 

It was he who broke up the feudal ^^ The first Japanese emperor was 

dependencies of China and central- called Zin mu, divine warrior ; the 

ised the government. He built the allusion in the toxt may be to the 

great wall to keep out invaders, Ts'in emperor being the first to style 

Rettled the country, and established himself Ihmmg ti; or it may be 

the dynasty of the Ts'in. Por his simply that he was like a god in the 

<)onduct in destroying the books, see ^ art of war. 
Mayer's Manual, § ;^S. TI19 refer- 



BOOK v.] SILADITYA OF KANAVy. 217 

countries brought under Ms influence declared themselves 
ready to submit to Ms rule. The multitude whom he 
nourished generously sang in their songs of the prowess 
of the king of Ts'in. I have learned long since his praises 
sung thus in verse. Are the records (laudatory hymns) of 
Ids great (comjjfe^g) qualities well founded? Is this the 
king of the great Tang, of which you speak ? " 

Eeplying, he said, *' China is the country of our former 
kings, but the ' great Tang ' is the country of our present 
ruler. Our king in former times, before he became 
hereditary heir to the throne (hefore the empire was estai- 
lished), was called the sovereign of Ts*in, but now he is 
called the ' king of heaven ' {emperor). At the end of the 
former dynasty ^ the people had no ruler, civil war raged 
on every hand and caused confusion, the people were 
destroyed, when the king of Ts'in, by his supernatural gifts, 
exercised his love and compassion on every hand ; by his 
power the wicked were destroyed on every side, the eight 
regions^* found rest, and the teu thousand kingdoms 
brought tribute. He cherished creatures of every kind, 
submitted with respect to the three precious ones.^^ He 
lightened the burdens of the people and mitigated punish- 
ment, so that the country abounded in resources and the 
people enjoyed complete rest It would be difficult to 
recount all the great changes he accomplished." 

^ilMitya-rlja replied, *' Very excellent indeed ! the 
people are happy in the hands of such a holy king/' 

Sil§.ditya-raja being about to return to the city of Kany^- 
kubja, convoked a religious assembly. Followed by several 
hundreds of thousand people, he took his place on the 
southern bank of the river Ganges, whilst Kum§,ra-raja, 

^ This can hardly refer to the empire, or of the world. 
Sui dynasty, which preceded the .^ It is widely believed in China 

** great Tang," as Julien says (p. that the first Buddhist missionaries 

256 n.), but to the troubles which arrived there in the reign of the 

prevailed at the end of the Chow Ts'in emperor. For the story of 

dynasty, which preceded the Ts'in. their imprisonment and deliverance 

^ That is, the eight rearions of the see Abstract of Four Lectures, p. 3. 



2i8 RECORDS OF WESTERN COUNTRIES, [book v, 

attended by several tens of thousands, took his place on 
the northern bank, and thus, divided by the stream of the 
river, they advanced on land and water. The two kings led 
the way with their gorgeous staff of soldiers (of the four 
hinds) ; some also were in boats ; some.were on elephants> 
sounding drums and blowing horns, playing on flutes and 
harps. After ninety days they arrived at the city of 
K.any&kxkbiB., (and rested) on- the western shore of the 
Ganges river, in the middle of a flowery copse. 

Then the kings of the twenty countries who had received 
instruction from ^Mditya-rSja assembled with the Sramanas 
and Br&hmans, the most distinguished of their country, 
with magistrates and soldiers. The king in advance had 
constructed on the west side of the river a great saiighd^ 
rdma, and on the east of this a precious tower about 
100 feet in height; in the middle he had placed a golden 
statue of Buddha, of the same height as the king himself. 
On the south of the tower he placed a precious altar, in 
the place for washing the image of Buddha. From this 
north-east 14 or 15 li he erected another rest-house. It 
was now the second month of spring-time ; from the first 
day of the month he had presented exquisite food to the 
Sramanas and Br^hmans till the 21st day; all along, 
from the temporary palace ^^ to the sanghdrdma, there 
were highly decorated pavilions, and places where musi- 
cians were stationed, who raised the sounds of their various 
instruments. The king, on leaving the resting-hall (palace 
of travel), made them bring forth on a gorgeously capari- 
soned great elephant a golden statue of Buddha about 
three feet high, and raised aloft. On the left went the king, 
SiUditya, dressed as Sakra, holding a precious canopy, 
whilst Kum§,ra-r4ja, dressed as BrahmSi-r^ja, holding a 
white chdmara, went on the right. Each of them had as 
an escort 500 war-elephants clad in armour; in front and 
behind the statue of Buddha went loo great elephants, 

^ The palace of travel, erected during a travelling excursion. 



EOOKv.^ SILADITYA OF KAMAUy. 219 

carrying musicians, who^ soiinded their drums and raised 
their music. The king, ^iladitya, as he went, scattered 
on every side pearls and various precious substances, with 
gold and silver flowers, in honour of the three precious 
objects of worship. Having first washed the image in 
scented water at the altar, the king then himself bore it 
on his shoulder to the western tower, where he offered 
to it tens, hundreds, and thousands of silken garments, 
decorated with precious gems. At this time there were 
but about twenty Sramanas following in the procession, 
the kings of the various countries forming the escort. 
After the feast they assembled the different men of 
learning, who discussed in elegant language on the most 
abstruse subjects. At evening-tide the king retired in 
state to his palace of travel. 

Thus every day he carried the golden statue as before, 
till at length on the day of separation a great fire suddenly 
broke out in the tower, and the pavilion over the gate 
of the sanghdrdma was also in flames. Then the king 
exclaimed, " I have exhausted the wealth of my country 
in charity, and following the example of former kings, I 
have built this saiighdrdmay and I have aimed to dis- 
tinguish myself by superior deeds, but my poor attempts 
{feeble qualities) have found no return ! In the presence of 
such calamities as these, what need I of further life ? " 

Then with incense-burning he prayed, and with this vow 
{oath), " Thanks to my previous merit, I have come to reign 
over all India; let the force of my religious conduct 
destroy this fire ; or if not, let me die 1 *' Then he rushed 
headlong towards the threshold of the gate, when suddenly, 
as if by a single blow, the fire was extinguished and the 
smoke disappeared. 

The kings beholding the strange event, were filled with 
redoubled reverence; but he (the king), with unaltered 
face and unchanged accents, addressed the princes thus: 
" The fire has consumed this crowning work of my religious 
life. What think you of it ?" 



220 RECORDS OF WESTERN COUNTRIES, [book v. 

The princes, prostrate at his feet, with tears, replied, 
"The work which marked the crowning act of your per- 
fected merit, and which we hoped would be handed down 
to future ages, has in a moment (a dawn) been reduced to 
ashes. How can we bear to think of it ? But how much 
more when the heretics are rejoicing thereat, and inter- 
changing their congratulations!" 

The king answered, " By this, at least, we see the truth 
of what Buddha said ; the heretics and others insist on 
the permanency ^^ of things, but our great teacher's doc- 
trine is that all things are impermanent. As for me, 
my work of charity was finished, according to my purpose ; 
and this destructive calamity (change) does but strengthen 
my knowledge of the truth of Tath§.gata*s doctrine. This 
is a great happiness (good fort it7ie)y ani not a subject for 
lamentation." 

On this, in company with the kings, he went to the east, 
xnd mounted the great stiipa. Having reached the top, 
lie looked around on the scene, and then descending the 
steps, suddenly a heretic (or, a strange man), knife in hand, 
rushed on the king. Tlie king, startled at the sudden 
attack, stepped back a few steps up the stairs, and then 
bending himself down he seized the man, in order to deli- 
ver him to the magistrates. The officers were so bewil- 
dered with fright that they did not know how to move for 
the purpose of assisting him. 

The kings all demanded that the culprit should be in- 
stantly killed, but SilMitya-r&ja, without the least show 
of fear and with unchanged countenance, comnaanded 
them not to kill him; and then he himself questioned 
him thus : . , 

" What harm have I done you, that you have attempted 
such a deed ? " 

The culprit replied, "Great king! your virtues shine 
without partiality ; both at home and abroad they bring 

^' The heretics hold the view of endurance {shanffi the opposite of 
anitya). 



EOOKV,] SILADITYA OF KANAUJ. 221 

happiness. As for me, I am foolish and besotted, unequal 
to any great undertaking ; led astray by a single word of 
the heretics, and flattered by their importunity, I have 
turned as a traitor against the king." 

The king then asked, "And why have the heretics 
conceived this evil purpose V 

He answered and said, *^ Great king ! you have assem* 
bled the people of different countries, and exhausted your 
treasury in offerings to the ^ramanas, and cast a metal 
image of Buddha; but the heretics who have come from a 
distance have scarcely been spoken to. Their minds, 
therefore, have been affected with resentment, and they 
procured me, wretched man that I am! to undertake this 
unlucky deed/' 

The king then straitly questioned the heretics and their 
followers. There were 500 Brahmans, all of singular talent, 
summoned before the kinsj. Jealous of the Sramans, whom 
the king had reverenced and exceedingly honoured, they 
had caused the precious tower to catch fire by means of 
burning arrows, and they hoped that in escaping from the 
fire the crowd would disperse in confusion, and at such a 
moment they purposed to assassinate the king. Having 
been foiled in this, they had bribed this man to lay wait 
for the king in a narrow passage and kill him. 

Then the ministers and the kings demanded the exter- 
mination of the heretics. The king punished the chief 
of them and pardoned the rest. He banished the 500 
Brahmans to the frontiers of India, and then returned to 
his capital. 

To the north-west of the capital there is a st^pa built 
by A^6ka-r§,ja. In this place Tath§.gata, when in the 
world, preached the most excellent doctrines for seven 
days. By the side of this stiXpa are traces where the four 
past Buddhas sat and walked for exercise. There is, 
moreover, a little stUpa containing the relics of Buddha's 
hair and nails ; and also a preaching-place^^ stilpa. 

^ That is, erected in a place where Buddha had preached. 



222 RECORDS OF WESTERN COUNTRIES, [book r. 

On the south and bj'' the side of the Ganges are three 
mnghdrdmas, enclosed within the same walls, but with 
different gates. They have highly ornamented statues of 
Buddha. The priests are devout and reverential; they have 
in their service several thousands of *' pure men." ^^ In a 
precious casket in the mhdra is a tooth of Buddha about 
one and a half inches in length, very bright, and of different 
colours at morning and night. People assemble from far 
and near ; the leading men with the multitude join in one 
body in worship. • Every day hundreds and thousands 
come together. The guardians of the relic, on account of 
the uproar and confusion occasioned by the multitude of 
people, placed on ' the exhibition a heavy tax, and pro- 
claimed far and wide that those wishing to see the tooth 
of Buddha must pay one great gold piece. Nevertheless, 
the followers who come to worship are very numerous, and 
gladly pay the tax of a gold piece. ' On every holiday 
they bring it (fhe relic) out and place it on a high throne, 
whilst hundreds and thousands of men burn incense and 
scatter flowers ; and although the flowers are heaped up, 
the tooth-casket is not overwhelmed. 

In front of the sanghdrdmay on the right and left 
hand, there are two vihdras, each about loo feet high, 
the foundation of stone and the walls of brick. In the 
middle are statues of Buddha highly decorated with 
jewels, one,, made of gold and silver, the other of native 
copper. Before each vihdra is a little sanghdrdma, 

Not far to the south-east of the sanglmrdma is a great 
mhhra^ of which the foundations are stone and the build- 
ing of brick, about 200 feet high. There is a standing 
figure of Buddha in it about 30 feet high. It is of native 
copper (bronze?) and decorated with costly gems. On the 
four surrounding walls of the vilidra are sculptured pic- 

39 Julien translates this by "Brih- men *' is a common one for lay be- 
mans;" but the expression "pure lievers or Up^sakas. 



BOOK v.] NAVADEVAKULA. 323 

turea The various incidents in the life of Tathagata, 
when he was practising the discipline of a Bodhisattva are 
here fully portrayed (eTigraved), • 

Not far to the south of the stone vihdra is a temple of 
the Sun-dSva. Not far to the south of this is a temple of 
Mahe^vara. The two temples are built of a blue stone of 
great lustre, and are ornamented with various elegant 
sculptures. In length and breadth they correspond with 
the vihdra of Buddha. Each of these foundations has 
1000 attendants to sweep and water it; the sound of 
drums and of songs accompanied by music, ceases not day 
nor night. 

To the south-east of the great city 6 or 7 li, on the 
south side of the Ganges, is a sidpa about 200 feet in 
height, built by A^&ka-rSja, ^When in the world, TathS,- 
gata in this place preached for six months on the imper- 
manency of the body {anatma), on sorrow (duJcha), on 
unreality (anit'ya), and impurity.*^ 

On one side of this is the place where the four past 
Buddhas sat and walked for exercise. Moreover, there is 
a little st'dpa of the hair and nails of Tath§.gata. If a 
sick person with sincere faith walks round this edifice, 
he obtains immediate recovery and increase of religious 
merit. 

To thQ south-east of the capital, going about 100 li, we 
come to the town of Na-po-ti-po-ku-lo (NavadSva- 
kula).*^ It is situated on the eastern bank of the Gan- 
ges, and is about 20 li in circuit. There are here flowery 

^^ These were the subjects on to this sermon, cap. xviii. (see Beal's 

which he preached — andtma, anitya, edition, p. 71, n. i). 
clukka, aiuddhis. For some remarks ^ For some remarks on this place 

on the last of these, see Spence see V. St. Martin, JlfcwiotVe, p. 350; 

Hardy, East. Monach., p. 247; and Cxmningham,. -4 nc. Geor;, of Indiaf 

Childers, Pali Diet, sub Asuhho, p. 382 ; Arch, Survey of India, vol 

Julien's translation, " sur le vide i p. 294 ; and compare Fa-hian, Uc. 

(I'inutilite) de ses macdrations,'' is ctY., n. 2. 
outside the mark. Fa-hian alludes 



224 RECORDS OF WESTERN COUNTRIES, [book V. 

groves, and pure lakes which reflect the shadows of the 
trees. 

To the north-west of this town, on the eastern bank ui 
the Ganges river, is a D6va temple, the towers and 
storeyed turrets of which are remarkable for their skil'- 
fully carved work. To the east of the city 5 li are three 
sanghdrdmas with the same wall but different gates, with 
about 500 priests, who study the Little Vehicle according 
to the school of the SarvS,stivadins. 

Two hundred paces in front of the saiighdrdma is a 
stupa built by A^Ska-rS^ja. Although the foundations are 
sunk in the ground, it is yet some 100 feet in height. It 
was here Tath8,gata in old days preached the law for 
seven days. In this monument is a relic {sarira) which 
ever emits a brilliant light. Beside it is a place where 
there are traces of the four former Buddhas, who sat and 
walked here. 

To the north of the sanghdrdTrta 3 or 4 li, and bordering 
on the Ganges river, is a stllj>a about 200 feet high, built 
by A^fika-rSja. Here Buddha preached for seven days. 
At this time there were some 5CX) demons who came to 
the place where Buddha was to hear the law; understand- 
ing its character, they gave up their demon form and were 
born in heaven."*^ By the side of the preaching-sM^a is 
a place where there are traces of the four Buddhas who 
sat and walked there. By the side of this again is a 
st4pa containing the hair and nails of Tath&gata. 

From this going south-east 600 li or so, crossing the 
Ganges and going south, we come to the country of '0- 
yu-t'o (Ayodhya), 

'0-yu-t'o (Ay6dhya). 

This kingdom *^ is 5000 li in circuit, and the capital about 

^ This expression, " born in selves in their conduct for a birth 

heaven," is one frequently met with in heaven. /. jB. As. S.^ N.S., vol. 

in Buddhist books. In the old xiiip. 553* And mi^ Dkammc^ada 

Chinese inscription found at Buddha it is constantly mentioned. 

Gay^, the pilgrim Chi-i vowed to ^ The distance from Kanauj or 

e;short 30,000 men to prepare them- from Navaddvakula to Ayddhya, on 



BOOK v.] A YdDHYA. 225 

20 li. It abounds in cereals, and produces a large quantity 
of flowers and fruits. The climate is temperate and agree- 
able, the manners of the people virtuous and amiable; 
they love the duties of religion (merit), and diligently 
devote themselves to learning. There are about 100 
sangJidrdmas in the country and 3000 priests, who study 
both the books of the Great and the Little Vehicle. 
There are ten D6va temples ; heretics of different schools 
are found in them, but few in number. 

In the capital is an old sanghdrdma ; it was in this place 
that Vasubandhu ^ Bodhisattva, during a sojourn of several 
decades of years, composed various Sdstras both of the 
Great and Little Vehicle. By the side of it are some 
ruined foundation walls ; this was the hall in which Vasu- 
bandhu BSdhisattva explained the principles of religion 
and preached for the benefit of kings of different countries, 
eminent men of the world, Sramans and Brahmans. 

To the north of the city 40 li, by the side of the river 
Ganges, is a large sanghdrdma in which is a stiipa about 
200 feet high, which was built by Asoka-rlLja. It was 
here that Tath^gata explained the excellent principles of 
the law for the benefit of a congregation of DSvas during 
a period of three months. . 

By the side is a stupa to commemorate the place where 
are traces of the four past Buddhas, who sat and walked 
here. 

To the west of the sanghdrdma 4 or 5 li is a st4pa 
containing relics of TathS^gata's hair and nails. To the 
north of this st^pa are the ruins of a, sanghdrdma ; it was 

the Ghdghra river is about 130 miles not far from Ailah^Md, which is 

east - south - east. But there are impossible. General Cunningham 

various difficulties in the identification suggests an alteration of the distance 

of 0-yu-to with Ayddliyd. Even if to 60 li, and identifies 0-yu-to with 

the Ghaghra be the Ganges of Hiuen an old town caUed Kdkupur, twenty 

Tsiang, it is difficult to understand miles north - west from Kanhpur 

why he should cross this river and (Cawnpore) {Awi^ Geog.^ p. 385). 

go south. On the other hand, if we ^ Vasubandhu laboured and 

suppose the pilgrim to follow the taught in Ayddhya (Vassilief, Boud- 

course of the Ganges for 600 li and hisme, p. 220. Eitel, Handbook, sub 

then cross it, we should place him voa) 

YOIi. I. p 



226 RECORDS OF WESTERN COUNTRIES, [bookv* 

here that ^rllabdha*^ (Shi-li4o-to), a master of ^os^ros 
belonging to the Sautr&ntika school, composed the Vibhdshd 
^dstra of that school. 

To the south-west of the city 5 or 6 11, in an extensive 
grove of Amra trees, is an old sangJidrd/ma ; this is where 
Asanga^ B6dhisattva pursued his studies and directed 
the men of the age.'*T Asanga Bddhisattva went up by 
night to the palace of Maitreya B6dhisattva, and there 
received *^ the TSgdchdrya ^dstraf^ the Mahdyana SiUrd- 
lanJcdrafiJcdy^ the Madydnta VibTumga odsira,^^ &c,, and 
afterwards declared these to the great congregation, in 
their deep principles. 

North-west of the Amra grove about a hundred paces 
is a stdpa containing relics of the hair and nails of TathS,- 
gata. By its side ^e some old foundation walls. This 
is where Vasubandhu Bodhisattva descended from the 
Tushita lieaven and beheld Asanga B&dhisattva. Asanga 
Bodhisattva was a man of Ga.ndh§,ra.^^ He was born in 
the middle of the thousand years following the departure 
of Buddha from the world ; and possessed of deep spiritual 
insight, he soon acquired -a knowledge of the doctrine (of 
Buddha). He became a professed disciple, and attached 
himself to the school of the Mahii^asakas, but afterwards 
altered his views and embraced the teaching of the Great 
Vehicle. His brother, Vasubandhu Bodhisattva, belonged 
to the school of the SarvdstivUdins, and had inherited a 

^ In Chinese sking-sheu, victory- and received certain books from 

Teceived. Maitreya. 

^* Asanga Bddhisattva was elder ^* Not, as Jnlien translates, " er- 

brother of Vasubandhu. His name plained to the great assembly," but 

is rendered into Chinese by Wu-cko, received certain books from Maitreya, 

without attachment. and afterwards explained them to 

^ I have adopted this translation the ^great congregation (smfigha) in 

from Julien ; it is not, however, the Amra grove, 

entirely satisfactory ; t^ing-yih cer- ^ Yu-kui-sse-ti-lun. 

tainly means "to ask lor more," ^ Ghwong-yan- ta- shing-hing- 

and in this sense it might refer to lun. 

pursuit of study ; but I think it ^^ Chung-pin-fen-pi-lMn. 

means he requested more informa- ^^ According to the Life of Vasu- 

tion or more light, and it seems from bandhu, translated by Chin 41, he 

the sentence following that this was was bom in Purushapura^ in North 

the case, for he ascended into heaven India. 



BOOK v.] AYODHYA. 



227 



wide fame, ^yitll a strong intelligence and penetrating 
wisdom and remarkable acumeu. The disciple of Asanga 
was Buddhasiiiilia, a man whose secret conduct was un- 
fathomable, of hi<]:h. talent and wide renown. 

These two or three worthies had often talked together 
in this way : ^* We all are engaged in framing our conduct 
so as to enjoy the presence of Maitreja after death.^^ 
Whoever of us first dies and obtains the condition {of 
ieing so born in the heaven of MaiMyd), let him come and 
communicate it to us, that we may know his arrival 
.there/' 

After this Buddhasiihha was the first to die. After 
three years, during which there was no message from him, 
Vasubandhu B6dhisattva also died. Then six months 
having elapsed, and there being no message either from 
him, all the unbelievers began to mock and ridicule, as if 
Vasubandhu and Buddhasimha had fallen into an evil 
way of birth, and so there was no spiritual manifestation. 

After this, Asanga B6dhisattva, during the first divi- 
sion of a certain night, was explaining to his disciples the 
law of entailing {or conferring on others) the power of 
samddhi, when suddenly the flame of the lamp was eclipsed, 
and there was a great light in space ; then a Rlshi-d^va, 
traversing through the sky, came down, and forthwith 
ascending the stairs of the hall, saluted Asanga. Asafiga, 
addressing him, said, *' What has been the delay in your 
coming? What is your present name?'' In reply he 
said, "At the time of my death I went to the Tushita 
heaven, to the inner assembly (ie., the immediate presence) 
of MaitrSya, and was there born in a lotus flower.^* On 
the flower presently opening, Maitrey a, in laudatory terms, 

5* This was the desire of the early a lotiis flower gave rise to the name 

Buddhists after death to go to Mai- of " the lotus school," applied to the 

treya, in the Tushita heaven. It is Tsinof-t'u, or " pure land " section of 

plainly so in the GayS inscription, Buddhists. But it is a belief not 

referred to above. Afterwards the confined to any one school. The 

fable of a Western Paradise was in- mediaeval legend of the flower which 

troduced into Buddhism, and this opens in Paradise on the death of a 

took the place of Maitreya's heaven, pure child is a touching survival of 

^* This idea of being born in or on the same thought. 



228 RECORDS OF WESTERN COUNTRIES, [book v. 

addressed me, saying, ' Welcome • thou vastly learned 
one! welcome! thou A^astiy learned oner I then paid 
him my respects by moving round his person, and then, 
directly ^^ came here to communicate my mode of life/' 
Asafiga said, "And where is Buddhasiihha ? " He an^ 
swered, " As I was going round MaitrSya I saw Buddha- 
simha among the outside crowd, immersed in pleasure and 
merriment. He exchanged no look with me; how then 
can you expect him to come to you to communicate his 
condition ? " Asanga answered, ** That is settled ; but 
with respect to Maitr^ya, what is his appearance and what 
the law he declares ? " He said, " No words can describe 
the marks and signs (the personal leaitty) of MaitrSya. 
With respect to the excellent law which he declares, the 
principles of it are not different from those {of our helief). 
The exquisite voice of the Bodhisattva is soft and pure 
and refined ; those who hear it can never tire ; those who 
listen are never satiated." ^^ 

To the north-west of the ruins of the preaching-hall of 
Asanga about 40 li, we come to an old sangJidrdma, 
bordering the Ganges on the north. In it is a stilpa of 
brick, about 100 feet high ; this is the place where Vasu- 
bandhu first conceived a desire to cultivate the teaching 
of the Great Vehicle.^^ He had come to this place from 
North India. At this time Asafiga Bodhisattva com- 
manded his followers to go forward to meet him. Having 
come to the place, they met and had an interview. The 
disciple of Asanga was reposing outside the open window 
(of Vasubandhv)y when in the after part of the night he 
began to recite the BaiahhUmi SUtra. Vasubandhu hav- 
ing heard it, understood the meaning, and was deeply 

^ Of course the idea is that time happiness of those bom there {see 

in the Tushita heaven is not niea- F^e, p. 345). 

sured as on earth. It took six ^ Vasubandhu had been brought 

months for this flower to open. up in the Little Vehicle schooL Eor 

* This singular account of the the account of his conversion to th« 

heaven of Maitreya explains the principles of the Great Vehicle see 

fervent longing of Hiuen Tsiang on Worn/ P&h, § 1 85, /. R* As, JS., voL 

his dying bed to participate in the xx. p. 206. 



BOOKV.J HAYAMUKHA. 229 

grieved that this profound and excellent doctrine had not 
come to his ears in time past, and he laid the blame on his 
tongue as the origin of his sin of calumniating (the Great 
Vehicle), " and so," said he, " I will cut it out/' Seizing a 
knife, lie was about to do so, when he saw Asanga stand- 
ing before him, who said, " Indeed the doctrine of the 
Great Vehicle is very profound; it is praised by all the 
Luddhas, exalted by all the saints. I would teach it to 
you, but 3^ou yourself now understand it; but now, at the 
very time of understanding it, what good, in the presence 
of this holy teaching of the Buddhas, to cut out your 
tongue? Do it not, but (rather) repent; and as in old 
time you abused the Great Vehicle with your tongue, now 
with the same member extol it. Change your life and 
renew yourself ; this is the only good thing to do. There 
can be no benefit from closing your mouth and ceasing to 
speak." Having said this he disappeared. 

Vasubandhu, in obedience to his words, gave up his 
purpose of cutting out his tongue. On the morrow morn- 
ing he went to Asanga and accepted the teaching of the 
Great Vehicle. On this he gave himself up earnestly to 
think on the subject, and wrote a hundred and more 
Sdstras in agreement with the Great Vehicle, which are 
spread everywhere, and are in great renown, 

From this going east 300 li or so on the north of the 
Ganges, we arrive at '0-ye-mo-khi (Hayamukha), 



'0-YE-MU-KHI [HaYAMUKHA] 

This kingdom ^^ is 2400 or 2500 li in circuit, and the chief 
town, which borders on the Ganges, is about 20 li round 
Its products and climate are the same as those of Ay6dhy&. 
The people are of a simple and honest disposition. They 
diligently apply themselves to learning and cultivate 

• ^ This cotintry has not been satis- about 104 miles north>we»t of Alla^ 
factorily identified. Ounningham hS.b^d. 
places the capital at Daurdia Khera, 



23© RECORDS OF WESTERN COUNTRIES, [book v* 

religion. There are five sangMrdmas, with about' a 
thousand priests. They belong to the Sammattya school 
of the Little Vehicle. There are ten DSva temples, occu- 
pied by sectaries of varioiis kinds. . 

Not far to the south-east of the city, close to the shore 
of the Ganges, is a stUpa built by A^6ka-rSja, 200 feet 
high. Here Buddha in old time repeated the law for 
three months. Beside it are traces where the four past 
Buddhas walked and sat. 

There is also another stone Mpa, containing relics of 
Buddha's hair and nails. 

By the side of this sMpa is a sanghdrdma with about 
200 disciples in it. There is here a richly adorned statue 
of Buddha,, as grave and dignified as if really alive. The 
towers and balconies are wonderfully carved and con- 
structed, and rise up imposingly (or, in great numbers) 
above the building. In old days BuddhadS,sa (Fo-to- 
to-so),^® a master of sdstras, composed in this place the 
Mahdmbhdshd Sdstra of the school of the SarvS.stivadins. 

Going south-east 700 li, passing to the south of the 
Ganges, we come to the kingdom of Po-lo-ye-kia (Pra- 
yaga). 

PO-LO-TE-KIA (PBAyIga). 

This country ^ is about 5000 li in circuit, and the capital, 
which lies between two branches of the river, is about 20 
li round. The grain products are very abundant, and 
fruit-trees grow in great luxuriance. The climate is warm 
and agreeable ; the people are gentle and compliant in 
their disposition. They love learning, and are very much 
given to heresy. 

There are two sa-n-^Mrdmos with a few followers, who 
belong to the Little Vehicle. 

There are several DSva temples ; the number of heretics 
is very great. 

s^ Julien has pointed out that the ^ ^ The ikiodem Praydga or Alla< 
symbol po is for so. The Chinese haMd, at the junction of the Ganges 
rendering is "servant of Buddha.'' and JumnS. rii^era. . 



BOOKvJ PRAYAgA. 231 

To the south-west of the capital, in a Champaka (Cfhen- 
po-kia) grove, is a st4pa which, was built by As6ka-r§-ja; 
although the foundations have sunk down, yet the walls 
are more than 100 feet high. Here it wa& in old days 
Tath^gata discomfited the heretics. By the side of it is 
a stilpa containing hair and nail relics, and also a place 
where (the past Buddhas ?) sat and walked. 

By the side, of this last st4pa is an old sangTidrrdma ; 
this is the place where D6va BSdhisattva composed the 
sdstra called Kwang-pih (pata sdstra vaipulyam), refuted 
the principles of the Little Vehicle and silenced the 
heretics. At fi-rst D^va came from South India to- this 
sanghdrdma. There was then in the town a Brahman of 
high controversial renown and great dialectic skill. Fol- 
lowing to its origin the meaning of names, and relying on 
the different applications of the same word, he was in the 
habit of questioning his adversary and silencing him. 
Knowing the subtle skill of D^va, he desired to overthrow 
him and refute him in the use of words. He therefore 
said : — 

" Pray, what is- your name ? " DSva said, " They call me 
DSva." The heretic rejoined, " Who is D^va ? " He an- 
wered, " I am." The heretic said, " And ' I,' what is that V* 
Deva answered, "A dog." The heretic said, "And who 
is a dog ? '' DSva said, " You." The heretic answered, 
" And ' you/ what is that ? " DSva said, « DSva." The 
heretic said, " And who is D4va ? " He said, "I." The 
heretic said, '* And who is TV D^va said, " A dog." 
Again he asked, " And who is a dog ? " Deva said, " YouJ' 
The heretic said, "And who is ,*you' ?" Deva answered, 
" D^va." And so they went on till the heretic understood ; 
from that time he greatly reverenced the brilliant reputa- 
tion of Dfeva. 

In the city there is a Deva temple beautifully orna- 
mented and celebrated for its numerous miracles. Ac- 
cording to their records, this place is a noted one (Sri — 
foriunate ground) for all living things to acquire religious 
merit. 



332 RECORDS OF WESTERN COUNTRIES, [book v. 

If in this temple a man gives a single farthing, his 
mentis greater than if he gave a looo gold pieces else- 
where. Again, if in this temple a person is able to con- 
temn life so as to put an end to himself, then he is bom 
to eternal happiness in heaven. 

Before the hall of the temple there is a great tree ^^ with 
spreading boughs and branches, and casting a deep shadow. 
There was a body-eating demon here, who, depending on this 
custom {viz., of committing stcicide), made his abode here ; 
accordingly on the left and right one sees heaps of bones. 
Hence, when a person comes to this temple, there is every- 
thing to persuade him to despise his life and give it up : 
he is encouraged thereto both by the promptings of the 
heretics and also by the seductions of the (evil) spirit 
From very early days till now this false custom has been 
practised. 

Lately there was a BrS-hman whose family name was 
Tseu (putra) ; he was a man of deep penetration and great 
learning, of lucid wit and high talent This man coming 
to the temple, called to all the people and said, "Sirs, 
ye are of crooked ways and perverse mind, difficult to 
lead and persuade." Then he engaged in their sacrifices 
with them, with a view afterwards to convert them. 
Then he mounted the tree, and looking down on his 
friends he said, " I am going to die, Formerly I said that 
their doctrine was false and wicked ; now I say it is good 
and true. The heavenly Rlshis, with their mnsic in the 
air, call me. From this fortunate spot will I cast down 
my poor body." He was about to cast himself down when 
his friends, having failed by their expostulations to deter 
him, spread out their garments underneath the place 
where he was on the tree, and so when he fell he was 
preserved. "When he recovered he said, " I thought I saw 
in the air the D^vas calling me to come, but now by the 

r 

^ This tree is the weIl-]niown of worship at AllahS.Md (Cunning- 
Alcshaya Yatat or " Mndecsiying bani' ham), 
^an tree,^ Tihich is still an object 



BOOK v.] PI^AyAgA. .33 

Stratagem of this hateful (heretical) spirit (viz., of the tree), 
I have failed to obtain the heavenly joys." 

To the east of the capital, between the two confluents 
of the river, for the space of lO li or so, the ground is 
pleasant and upland. The whole is covered with a fine 
sand. From old time till now, the kings and noble fami- 
lies, whenever they had occasion to distribute their gifts 
in charity, ever came to this place, and here gave away 
their goods ; hence it is called the great charity enclosure. 
At the present time Siladitya-rS,ja, after the example of 
his ancestors, distributes liere in one day the accumulated 
wealth of five years. Having collected in this space of 
the charity enclosure immense piles of wealth and jewels, 
on the first day he adorns in a very sumptuous way a 
statue of Buddha, and then offers to it the most costly 
jewels. Afterwards he offers his charity to the residen- 
tiary priests ; afterwards to the priests (from a distant) 
who are present ; afterwards to the men of distinguished 
talent; afterwards to the heretics who live in the place, 
following the ways of the world ; and lastly, to the widows 
aud bereaved, orphans and desolate, poor and mendi- 
cants. 

Thus, according to this order, having exhausted his 
treasuries and given food in charity, he next gives away 
his head diadem and his jewelled necklaces. From the 
first to the last he shows no regret, and when he has 
finished he cries with joy, "Well done! now all that I 
have has entered into incorruptibla and imperishable 
treasuries." 

After this the rulers of the different countries offer their 
jewels and robes to the king, so that his treasury is re- 
plenished. 

To the east of the enclosure of charity, at the confluence 
of the two rivers, every day there are many hundreds or 
men who bathe themselves and die. The people of this 
country consider that whoever wishes to te born in heaven 



234 RECORDS OF WESTERN COUNTRIES, [book v, 

ought to fast to a grain of rice, and then droWn himself in 
the waters. By bathing in this water {they say) all the 
pollution of sin is washed away and destroyed ; therefore 
from various quarters and distant regions people come 
here together and rest. During seven days they abstain 
from food, and afterwards end their lives. And even the 
monkeys and mountain stags assemble here in the neigh- 
bourhood of the river, and some of them bathe and depart, 
others fast and die. 

On one occasion when ^U&datya-r&ja distributed the 
alms in charity, there was a monkey who lived apart 
by the river-side under a tree. He also abstained from 
food in private, and after some days he died on that 
account from want. 

The heretics who practise asceticism have raised a 
high column in the middle of the river; when the sun 
is about to go down they immediately climb up the 
pillar ; then clinging on to the pillar with one hand 
and one foot, they wonderfully hold themselves out with 
one foot and one arm ; and so they keep themselves 
stretched out in the air with their eyes fixed. on the sun, 
and their heads turning with it to the right as it sets. 
When the evening has darkened, then they come down 
There are many dozens of ascetics who practise this rite. 
They hope by these means to escape from birth and death, 
and many continue to practise this ordeal through several 
decades of years. 

Going from this cguntry south-west, we enter into a great 
forest infested with savage beasts and wild elephants, 
which congregate in numbers and molest travellers, so 
that unless in large numbers it is difficult {dangerous) to 
pass this way. 

Going 500^^ li or so, we come to the country Kiau- 
sliang-mi{Kau^mbi)^ ;^ ; 

^ The distance is properly 50 11, as stated by Hwai-lib. The capital, 
however, is 159 ;U from Pray^a.. V .,. , 



B0OKV.3 KAUSAMBL 



235 



KlAU-SHAl?G-MI [KaTJSImbI]. 

This country ^^ is about 6000 li in circuit, and the 
capital about 30 li. The land is famous for its productive- 
ness; the increase is very wonderful. Eice and sugar- 
canes are plentiful. The climate is very hot, the manners 
of the people hard and rough. They cultivate learning 
and are very earnest in their religious life and in virtue. 
There are ten sanghdrdmas, which are in ruins and deserted ; 
the priests are about 300 ; they study the Little Vehicle. 
There are fifty Deva temples, and the number of heretics 
is euormous. 

In the city, within an old palace, there is a large vihdra 
about 60 feet high; in it is a figure of Buddha carved out 
of sandal-wood, above which is a stone canopy. It is the 
work of the king U-to-yen-na (Ud§,yana). By its spiritual 
qualities (or, between its spiritual marks) it produces a 
divine light, which from time to time shines forth. The 
princes of various countries have used their power to carry 
off this statue, but although many, men have tried, not 
all the number could move it. T?>ey therefore worship 
copies of -it/* and they pretend that the likeness is a true 
one, and this is the original of all such figures. 

When Tath§.gata first arrived^ at complete enlightenment, 
he ascended up to heaven to preach the law for the benefit 
of his mother, and for three nionths remained absent. 
This king (i.e., Udayana), thinking of him with affection, 
desired to have an image of his person; therefore he asked 
MudgalyS^yanaputra, by his spiritual power, to transport 
an artist to the heavenly mansions to observe the excel- 
lent marks of Buddha's bodv, and carve a sandal- wood 

®3 This has been identified with ^* A copy of this sandal- wood 

Kos^mbi-nagar, an old village on figure was brought from a temple near 

the Jumnst, about thirty milies from Pekin, and is refeiTed to in Seal's 

AIIahdbM (Cunningham). Kos^bi Buddhist Pilgrims, p. Ixxy, A fac-» 

is mentioned in the Rdmaya'm. It simile of it is stamped on the cover 

is the scene of the drama of Ratna- ot that work* The story of IJdS- 

v(di, composed by B4na in. the court yana^ king of £os^mbt is referi^ed 

of Sri-Harsha or SUaditya. to by K^lid^sa in the Mighadiita» 



2^ RECORDS OF WESTERN COUNTRIES, [book v. 

statue. When Tath§,orata returned from the heavenly 
palace, the carved figure of sandal- wood rose and saluted 
the Lord of the World. The. Lord then graciously addressed 
it and said, "The work expected from you is to toil in the 
conversion of heretics,®^ and to lead in the way of religion 
future ages." 

About lOO paces to the east of the vihdra are the signs 
of the walking and sitting of the four former Buddhas. 
By the side of this, and not far off, is a well used by 
Tath§,gata, and a bathing-house. The well still has water 
in it, but the house has long been destroyed. 

Within the citj^ at the south-east angle of it/is an old 
habitation, the. ruins of which only exist. This is the 
house of Ghdshira (Kun-sM-lo) the nobleman.^ In the 
middle is a vihdra of Buddha, and a stiubpa containing 
hair and nail relics. There are also ruins of Tatli Cigala's 
bathing-house. 

Not far to the south-east of the city is an old sanghd- 
rdma. This was formerly the place where Goshira the 
nobleman had a garden. In it is a st'Apa built by A^6ka- 
rSja, about 200 feet high; here Tathagata for several years 
preached the law. By the side of this, stiubpa are traces of 
the four past Buddhas where they sat down and walked. 
Here again is a st'Apa containing hair and nail relics of 
Tathagata. . 

To the south-east of the sanghdrdmay on the top of a 
double-storeyed tower, is an old brick chamber where 
Vasubandhu Bodhisattva dwelt. In this chamber he com- 
posed the VidydrndirasiddM &dstra ( Wei-chi-lun), intended 
to refute the principles of the Little Vehicle and confound 
the heretics. 

To the east of the sanglidrdTna, and in the middle of an 
Amra grove, is an old fbuudation wall ; this was the place 

^ "To teach and convert' with lievers ;* Julien makes it an inter- 
diligence Idle unbelieving, tQ' open rogatiye (y^}. 

■the way for guiding future genera- ' ^ Asvaghdsha alludes to the con- 

tions, this is your work." L take version of Gh6shira,^o-»Ao-7/m^<7-foara. 

the symbol sie to 'refer to unbe- jrm^^^v. 1710, See also Fa.-bien, c. 



xxxiv. 



bojK v.] KAUSAMBt '- ' i^ 

where Asanga Bbdhisattva composed the idstra called 
Hin-yangshing-kiau, 

To the south-west of the city 8 or 9 li is a stone dwell- 
inf; of a venomous N&'ja. Havinor- subdued this draj^on, 
Tath&gata left here his shadow ; but though this is a tradi- 
tion of the place, there is no vestige of the shadow visible. 
By the side of it is a stdpa built by A^oka-ralja, about 
200 feet high. Near this are marks where Tath§,gata 
walked to and fro, and also a hair and nail d4pa. The 
disciples who are afflicted witli disease, by praying here 
mostly are cured. 

The law of S&kya becoming extinct, this will be the 
very last country in which it will survive ; therefore from 
the highest to the lowest all who enter the borders of this 
country are deeply affected, even to tears, ere they return. 
To the north-east of the Naga dwelling is a great forest, 
after going about 700 li through which, we cross the Ganges, 
and going northward we arrive at the town of Kia-shi-po- 
lo (Ka^apura),^^ This town is about 10 li in circuit; the 
inhabitants are rich and well-to-do (happij). 

By the side of the city is an old sanghdrdma, of which 
the foundation walls alone exist. This was where Dhar- 
mapala ^^ Eodhisattva refuted the arguments of the heretics. 
A former king of this country, being partial to the teaching 
of heresy, wished to overthrow the law of Buddha, whilst 
he showed the greatest respect to the unbelievers. One 
day he summoned from among the heretics a master- of 
sdstras, extremely learned and of superior talents, who 
clearly understood the abstruse doctrines {of religion). He 
had composed a work of heresy in a thousand Sldkus, con- 
sisting of thirty-two thousand words. In this work he 
contradicted and slandered the law of Buddha, and repre- 
sented his own school as orthodox. Whereupon (the 



^ This place has been identified ^ In Chinese U~fa; for some 

with the old town of Sult^npur on notices of I>harmapdla see Wang 

the Gomatt river. The Hindu name P^/i, § 191 ; in /. li. As* JSoc, vol. 

of this town was Kusabha^anapura, xx. ; Eitel, Handbooh sub voc, and 

or simply Kussapura (Cnnnuij^ham). B. Nanjio, CctJUtlogue^ col .373.. 



^38 RECORDS OF 'WESTERN COUNTRIES, [book v 

convoked the bodjr of the (Btcddhid) priests, and ordered 
them to discuss the question under dispute, adding that if 
the heretics were victorious he would destroy the law of 
Buddha, but that if the priests did not suffer defeat he 
would cut out his tongue as proof of the acknowledgment 
of his fault.^ At this time the company of the priests 
being afraid tixcjy would be defeated, assembled for con- 
sultation, and said, " The sun of wisdom having set, the 
bridge of the law^^ is about to fall. The king is partial to 
the heretics ; how can we hope to prevail against them ? 
Things have arrived at a difficult point; is there any 
expedient to be found in the circumstances, as a way of 
escape ? " The assembly remained silent, and no one 
stood up to suggest any plan, 

DharmapS^la Bddhisattva, although young in years, had 
acquired a wide renown for penetration and wisdom, and 
the reputation of his noble character was far spread. He 
was now in the assembly, and standing up, with encour- 
aging words addressed them thus: "Ignorant though I 
am, yet I request permission to say a few words. Verily 
I am ready to answer immediately to the king's summons. 
If by my lofty argument (discourse) I obtain the victory, 
this will prove spiritual protection; but if I fail in the 
subtle part of the argument, this will be attributable to my 
youth. In either case there will be an escape, so that the 
law and the priesthood will suffer no loss.'* They said, 
" We agree to your proposition," and they voted that he 
should respond to the king's summons. Forthwith he 
ascended the pulpit. 

Then the heretical teacher began to lay down his cap- 
tious principles, and to maintain or oppose the sense of 
the words and arguments used. At last, having fully 

® This refers to the dream of "^^ It would seem from the context 

king Ajatasatru, for which see Wonff that it was the heretical teacher 

Pith, % 178. This section of Worig who asked the king to caU the assem- 

PiUi shows that the great K&4yapa bly, and that if he was defeated he 

is supposed by Buddhists stiU to be said he would cut out his own 

•within the Cock's-Foot Mountain tongue, 
awaiting the coming of Maitreya. 



BOOK v.] PI-SO'KIA~VIS'AkhA. 



'239 



explained his own position, he waited for the opposite 
side to speak. 

Dharmapila B8dKisattva, accepting his words, said with 
a smile, " I am conqueror I I will show how he uses false 
arguments in advocating his heretical doctrines, how his 
sentences are confused in urging his false teaching/' 

The opponent, with some emotion, ^id, " Sir, he not 
high-minded 1 If you can expose my words you will he 
the conqueror, but first take my text fairly and explain its 
meaning." Then Bharmapala, with modulated voice, fol- 
lowed the principles of his text (thesis), the words and the 
argument, without a mistake or change of expression. 

When the heretic had heard the whole, he was ready to 
cut out his tongue ; but Dharmap&la said, " It is not by 
cutting out your tongue you show repentance. Change 
your principles — that is repentance!'' Immediately he 
explained the law for his sake ; his heart believed it and 
his mind embraced the truth. The king gave up his 
heresy and profoundly respected the law of Buddha {the 
orthodox law). 

By the side of this place is 3. st4pa built by A^oka- 
raja ; the walls are broken down, but it is yet 200 feet 
or so in height. Here Buddha in old days declared the 
law for six months ; by the side of it are traces where he 
walked. There is also a hair and nail stupa. 

Going north from this 170 or 180 li, we come to the 
kingdom ofPi-so-kia (VisakhS,). 

Pi-so-KiA (VisIkha). 

This kingdom "^^ is about 4000 li in circuit, and the capital 
about 16 li round. The country produces abundance of 
cereals, and is rich in flowers and fruits. The climate is 
soft and agreeable. The people are pure and honest. They 
are very diligent in study, and seek to gain merit (by doing 
good) without relaxation. There are 20 sanghdrdmas and 
about 3000 priests, who study the Little Vehicle according 

'1 This country is supposed by keta, the Sa-chi of Fa-bien, which la 
Cunningham to be the same as S&* the same as Ay6dhy4 or. Oade» 



240 RECORDS OF WESTERN COUNTRIES, [book v. 

to the Sammatiya school. There are about fifty Digva 
temples and very many heretics. 

To the south of the city, on the left of the road, is a 
large sangkdrdma; this is where the Arhat D^va^arma 
wrote the Skih-shin-lun (VijfldTiakdya Sdstra), in which he 
defends the position that there is no "I" as an indi- 
vidual.''^ The AAa,t G&pa (Kiu-po) composed also in this 
place the Shing-ldavriu-shih-hin, in which he defends the 
position that there is an " I " as an individuals^ These 
doctrines excited much controversial discussion. Again, 
in this place DharmapS,la BSdhisattva during seven days 
defeated a hundred doctors belonging to the Little Vehicle* 

By the side of the sanghdrdma is a stilpa about 200 
feet high, which was built by AiSoka-raja. Here Tatha- 
gata in old days preached during six years, and occupied 
himself whilst so doing in guiding and converting men. 
By the side of this sMpa is a wonderful tree which is 6 or 
7 feet high. Through many years it has remained just the 
same, without increase or decrease. Formerly when Ta- 
tb§,gata had cleansed his teeth, he threw away in this 
place the small piece of twig he had used. It took root, 
and produced the exuberant foliage which remains to 
the present time,''^^ The heretics and Brahmans have fre- 
quently come together and cut it down, but it grows again 
as before, 

Not far from this spot are traces where the four past 
Buddhas sat and walked. There is also a nail and hair 
stwpa. Sacred buildings here follow one another in suc- 
cession; the woods, and lakes reflecting their shadows, are 
seen everywhere. 

Going from this north-east 500 li or so, we come to the 
kingdom of Ski'Sah-lo-fic-sih-tai (^rdvasti), 

END OF BOOK V. 

72 Por many arguments on this ^^ This tree is also noticed by !Fa- 
question of "no personal self/* see hian in his account of Sa-chi, and it 
the Life of Buddha {Bvddhachanta) is this which has led General Gun- 
by Asvaghosha, passim; aIso Wong ningham to identify Visii-kh^ with 
i'i2ft,s§ 190, , ^Sal3ta or AyOdhya. 



ADDITIONS AND CORRECTIONS, 



VOL. I. 



Note i, — ^There is an important work called the Shih-hia'fang'chtt or 
" An Account of Buddhist Regions," written by Tao-SUn, who lived 
A.D. 595-667, in which the three routes from China to India are 
named (part L fol. 10 b.) The first is to the south-west of Lake 
Lop to Tibet and NepUl ; the second or middle route is flroin Shen- 
shen or Leu-Ian or Na fo-po (Tao-Sun speaks of these as one place) 
to Khotan and so on ; the third route is the outward one followed 
by Hiuen Tsiang. Tao-Siin, in speaking of the Po-lo-mo-lo Moun- 
tain (vide infra, vol. ii. p. 214), renders it "the Hack hee Moun- 
tain." Perhaps the Temple of Boram Deo, " in a secluded valley at 
the foot of the MekhsJa Hills, near Kamarda," is connected with the 
worship of Durg4 under this name (Cunningham, Arch. Surv., voL 

xvii. p. iv.) 
page xxxiv. — ^The custom of putting a sacred object on the head in token 

of reverence, is still observed in the Greek Church ; conf. the Liturgy 
of St. Chrysostom (Neale's GreeJc Liturgies^ p. 127) where the sacred 
vessel is carried on the head of the deacon. 
page xxxv. — The idea of a square vih4ra being indestructible would con- 
firm the opinion given (p. 62, vol. i. n. 215) that Svetaviras is the 
Tetragonis of Pliny ; the treasure city of Rameses is also described 
as "solid upon the earth, like the four pillars of the firmament" 
{Fune:\'al Tent of an Egyptian Queai, p. i8). 
VOL. I. Q 



242 ADDITIONS AND CORRECTIONS. 

Page xL — The " yellow spring " may be compared with the Pali 

oddkantiko. 
Page xli. — The ^' marks and impressions" are probably the wA^e? maris, 

&c., on the bottom of a Buddha's foot ; of. p. 204 infra. 
Page xlii. line 9. — ^The phrase shung-tso refers to the chief of the Sthaviras 

or priests. 
Page xliii. — The symbol Jsu which I here {last line) translate by " ruins," 
is so used throughout Fa-hian ; Huien Tsiang uses the fuU phrase &u 
Ice; cf. K. II. fol. 12, of the Si-yu-Jd, also infra, p. 92. 
Page li. — ^The charioteer called Chhandaka is elsewhere called Kantaka 

( CJiung-hu-mo-ho-ti'ldngf passim) . 
Page Ixi. line 10. — ^I have taken the phrase ^^peh tung hia " (nortii, east, 

below) to be an error for tung peh king (going north-east). 
Page Ixiv. line 10. — ^The LdkS.ntarika hells are described as being outside 

the iron girdle that surrounds a Sakwala. 
Page Ixix. — ^With the "one-footed men," compare the Sansc. ekacharands. 
Page Izxxi. Une i8.— The phrase for "rested" is not to be confined to the 
" summer rest " of the Bnddhists ; it frequently means " remained at 
rest," or ** in quiet ; " ef. ** the daily use ©f the Shamans, ** p. 15. 
Pctge 25, «. 79. — Ked garments are the badge ol those condemned to 

death : vide the Ndgdnanda, Boyd's translation, p. 62, 63, 6"/. 
Page 105, n. 77* — Vasubandhu is sometimes called the twentieth patriarch, 

rf. p. 120, n, 2. 
Page 176, «. 30. — The expression, the "Mung" king, is frequently used 
by I-tsing. Perhaps he is the same as the Benld-rdig or the Great 
King or Lord Paranaom^t of the Mnslisis (vidse Thomas, !I%e Indian 
Balhard, p. ii)b